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BV  198  .B877  1911 
Burrell,  David  James,  1844 

1926. 
The  home  sanctuary 


THE    HOME    SANCTUARY 


'kl  ^i^^ 


THE 
HOME  SANCTUARY 


a     companion    volume    to 

The  Cloister  Book 
completing      a      year     of 
services  for  shut-in  worshipers 
and    pastorless    congregations 


y     BY 

DAVID  JAMES  BURRELL,  D.D.,  LL.D. 

Minister  to  the  Marble  Collegiate  Churchy 
New   York 


AMERICAN  TRACT  SOCIETY 

150    NASSAU    STREET,   NEW  YORK    CITY 


Copyright,    iqii 
By  American  Tract  Society 


DEDICATION 

To  the  members  of  my  Cloistered  Congregation, 
who,  by  reason  of  age  or  sickness  or  homes  remote, 
are  deprived  of  the  privileges  of  public  worship. 
May  they  find  herein  some  comfort  for  their  lonely 
hours,  some  courage  for  the  burden-bearing  of  their 
secluded  lives,  some  touch  of  the  friendliness  of 
Christ. 


FOREWORD 

The  readers  of  "The  Cloister  Book"*  will  need  no 
introduction  to  "The  Home  Sanctuary."  It  con- 
tains a  full  Order  of  Service  for  twenty-six  Sab- 
baths, so  arranged  that  shut-in  worshipers  may 
have  not  only  the  sermon  but  appropriate  prayers, 
Scripture  lessons  and  hymns. 

While  this  volume  is  quite  independent  of  "The 
Cloister  Book,"  the  two  together  will  be  found  to 
furnish  services  for  a  year. 

It  is  hoped  that  many  who  are  deprived  of  the 
privilege  of  public  worship  may  thus  be  enabled, 
in  their  homes,  to  unite  in  spirit  with  the  assembled 
people  of  God. 

The  book  may  be  found  useful  also  in  conduct- 
ing the  worship  of  congregations  that  are  without 
pastors,  the  service  being  so  arranged  that  any  suit- 
able person  can  lead  It.f 

*  The  Cloister  Book:  For  Shut-in  Worshipers  and  Pastorless  Con- 
gregations. By  David  James  Burrell,  D.D.,  LL.D.  Published  by  the 
American    Tract    Society. 

t  The  hymns  used  in  these  services  may  be  found  in  almost  any  of 
the  hymn-books.  They  are  all  in  "The  Good  News,"  published  by  the 
American   Tract   Society,    25   cents,  postpaid. 


There  is  a  Httle  lonely  fold 

Whose  flock  one  Shepherd  keeps 

Through  summer's  heat  and  winter's  cold 
With  eye  that  never  sleeps. 

By  evil  beast,  or  burning  sky, 

Or  damp  of  midnight  air, 
None  in  that  lonely  flock  shall  die 

Beneath  that  Shepherd's  care. 

For  if,  unheeding  or  beguiled, 

In  danger's  path  they  roam. 
His  pity  follows  through  the  wild 

And  bears  them  safely  home. 

O  gentle  Shepherd,  still  behold 

Thy  helpless  charge  in  me. 
And  take  a  wanderer  to  Thy  fold 

That  trembling  turns  to  Thee. 


INDEX  OF  SERVICES 


AGE 


First  Service ii 

The  Home  Sanctuary. 

Second  Service         25 

The  Palm   Tree. 

Third  Service 37 

The  Foolishness  of  Solomon. 

Fourth  Service 50 

The  Poverty  of  Croesus. 

Fifth  Service 64 

The  Doiible-Minded  Man. 

Sixth  Service     . 77 

Behold,  zvhat  Manner  of  Love! 

Seventh  Service 90 

The  Tabernacles  of  Tabor. 

Eighth   Service 103 

The  Wells  of  the  Desert. 

Ninth  Service 117 

Tempted   and   Tried. 

Tenth  Service 130 

A    Triple    Tragedy. 

Eleventh  Service 143 

The  Great  Healer. 

Twelfth  Service 156 

The  Kindest  Word  ever  Spoken. 

Thirteenth  Service 167 

The  Higher  Life. 

Fourteenth  Service 180 

The  Jubilee  in  the  Father's  House. 
9 


10  Index  of  Services 

PAGE 

Fifteenth  Service i94 

The  Timid  Soul. 

Sixteenth  Service 207 

Assurance. 

Seventeenth  Service 220 

The  Witch  of  Endor. 

Eighteenth  Service 234 

The  Golden  Altar. 

Nineteenth  Service 247 

The  Lazv  of  Liberty. 

Twentieth  Service 259 

A  Patchwork  Religion. 

Twenty-first  Service 271 

Bad  Habits. 

Twenty-second  Service 283 

A  Sinful  Thought. 

Twenty-third  Service 296 

The  Golden  Silence. 

Twenty-fourth  Service 309 

The   Messages   of   the   Snow. 

Twenty-fifth  Service 321 

The  Prayers  of  David. 

Twenty-sixth  Service 332 

The  Number  of  Our  Days. 


0 


FIRST  SERVICE 

The  Home  Sanctuary 

1.  INVOCATION 

God,  be  with  me*  and  bless  me,  and  cause 
thy  face  to  shine  upon  me,  and  be  gra- 
cious unto  me.  I  invoke  thy  presence  accord- 
ing to  thy  promise,  "If  ye  seek  me  I  will  be 
found  of  you."  Make  me  sensible  of  thy 
nearness  and  of  thy  willingness  to  bless;  for 
Jesus'  sake.    Amen. 

2.  HYMN :     "Come,  thou  Fount  of  every  bless- 

ing." 

3.  SCRIPTURE  LESSON 

Job  14:1-14. 
Luke  12  :23-32. 

4.  PRAYER 

O  God,  I  thank  thee  for  the  privilege  of 
calling  thee  Father.  I  thank  thee  for  the 
sweet  and  helpful  friendship  of  thine  only- 
begotten  Son,  who  has  made  me  acquainted 
with  thee.  I  pray  for  the  filial  spirit  that  not 
only  loves  but  trusts  and  obeys.  Make  me 
content  with  my  lot  and  ever  willing  to  suffer 

*The  services  in  this  book,  like  those  of  "The  Cloister  Book,"  are 
arranged  for  individual  use;  but  they  can  easily  be  adapted  to  the 
needs  of  the  Family  Circle  or  the  Congregation  by  changing  singular 
pronouns  to  plural.  In  this  case  the  prayer  would  be  "God  be  with  us 
and  bless  us,"  etc. 


12  The  Home  Sanctuary 

or  to  serve,  as  may  please  thee.  Give  me  the 
open  mind  of  childhood  in  the  presence  of 
truth ;  for  I  know  that  only  those  who  become 
as  little  children  shall  see  the  Kingdom  of 
God.  Save  me  from  the  intellectual  pride 
that  insists  on  having  its  own  way.  Speak, 
Lord;  thy  servant  heareth.  What  wilt  thou 
have  me  to  do  ?  Is  there  a  sick  friend  whom  I 
ought  especially  to  remember  to-day?  Is 
there  a  sinner  in  need  of  salvation,  whom  I 
can  lead  to  the  Saviour?  I  am  under  com- 
mission to  do  good  as  I  have  opportunity. 
Send  me  on  errands  of  love,  and  make  me 
ever  willing  and  glad  to  go.  If  I  can  not  go, 
let  my  sympathy  and  prayers  go  for  me.  I 
want  to  believe  what  thou  teachest;  I  want  to 
obey  thy  slightest  wish;  I  want  to  follow  in 
thy  steps.  Lead  on,  O  blessed  Master,  and 
point  the  way.  Make  me  subservient  to  thy 
holy  will.  Thou  hast  prepared  a  great  salva- 
tion for  me ;  help  me  to  work  it  out  with  fear 
and  trembling,  knowing  that  thou  workest  in 
and  through  me.  Forgive  my  sins,  for  Jesus* 
sake.  Forgive  my  shortcomings.  Forgive 
my  near-sighted  views  of  the  great  verities  of 
the  spiritual  life.  Forgive  my  apathy  and  in- 
difference in  the  face  of  duty  and  responsibil- 
ity. Give  me  brighter  hopes,  clearer  visions, 
and  holier  aspirations.  Be  thou  my  great  Ex- 
emplar, and  enable  me  to  draw  nearer  to  thy 
likeness  every  day.  And  what  I  ask  of  thee 
for  myself  I  ask  also  for  my  friends,  and  for 


The  Home  Sanctuary  13 

all  who  belong  to  the  household  of  faith. 
Bless  thy  Church  everywhere,  and  give  saving 
power  to  thy  Word.  Come,  Holy  Spirit, 
come ;  and  bring  the  seed-sowing  to  a  glorious 
harvest.  For  Paul  may  plant  and  ApoUos 
water;  but  thou  alone  givest  the  increase. 
Hear  this  prayer  and  grant  me  thy  peace — 
that  divine  peace  which  passeth  all  under- 
standing; for  Jesus'  sake.     Amen. 

5.  HYMN :    "Just  as  I  am,  without  one  plea." 

6.  OFFERING'' 

7.  THE  SERMON 

The  Home  Sanctuary 

"Salute  Prisca  and  Aquila,  my  fellow-workers 
In  Christ  Jesus,  who  for  my  life  laid  down  their 
own  necks ;  and  salute  the  church  that  is  in  their 
house."     (Romans  16:  3-5.) 

The  Church  is  a  fact — an  obvious,  potential 
fact ;  a  fact  that  must  be  reckoned  with  by  any  who 
would  comprehend  the  logic  of  events.  It  was  be- 
cause Hume  was  unwilling  to  recognize  the  Church 
in  its  relation  to  progress  that  his  "History  of  Eng- 
land" is  like  a  labyrinth  without  a  clue.  He  might 
as  well  have  undertaken  to  prepare  an  exhaustive 
treatise  on  light  without  a  reference  to  the  sun. 

The  franchise  of  the   Church  is  given   in  the 

*"Upon  the  first  day  of  the  week,   let  each  one  of  you  lay  by  him  in 
store  as  he  may  prosper."      (i    Cor.    16:2.) 


14  The  Home  Sanctuary 

Scriptures;  and  on  reading  it  we  can  not  but  be 
struck  by  its  close  adherence  to  the  lines  of  domes- 
tic life. 

At  the  outset  we  have  the  Church  in  the  house 
of  Jdafn  and  Eve.  An  altar  stands  in  the  midst 
of  the  family  circle,  the  religious  life  of  which  is 
centered  in  the  prophecy  of  the  Seed  of  Woman 
who  is  expected,  in  the  fullness  of  time,  to  bruise 
the  serpent's  head.  As  we  follow  the  history 
of  the  Church  along  the  centuries,  we  shall  find  a 
continuance  of  this  seminal  idea,  which  found  ex- 
pression in  the  blood-stained  altar  and  the  hope  of 
the  coming  Christ. 

In  the  reconstruction  of  things  after  the  Deluge, 
we  find  the  Church  in  the  house  of  Noah.  On  the 
summit  of  Ararat,  with  his  family  about  him,  "he 
builded  an  altar  unto  the  Lord  and  offered  burnt- 
offerings  upon  it."  The  altar  was  spanned  by  a 
rainbow,  which  was  the  token  of  a  covenant  be- 
tween God  and  his  people  or  the  transmission  of 
the  Messianic  hope  along  the  succeeding  ages. 

And  then  came  the  Church  in  the  house  of  Abra- 
ham. He  heard  the  Voice  and  journeyed  along  the 
Great  River,  building  an  altar  at  every  resting-place 
to  perpetuate  the  rudimental  thought  of  blood 
atonement,  and  receiving  ever  and  anon  a  renewal 
of  the  prophecy  of  Christ  as  "his  Seed,  In  whom  all 
the  nations  of  the  earth  were  to  be  blessed."  He 
saw  Christ  afar  off  and  was  glad. 

As  time  passed,  the  simplicity  of  the  primitive 
Church  was  succeeded  by  an  elaborate  ceremonial 


The  Home  Sanctuary  15 

code.  At  its  center  stood  the  temple,  around  which 
was  formulated  the  most  magnificent  system  of 
rites  and  ceremonies  that  the  world  ever  saw.  This, 
however,  was  merely  temporary;  its  purpose  being 
to  carry  on  the  Messianic  hope  until  the  advent  of 
Christ.  At  his  appearing,  these  provisional  expedi- 
ents were  to  vanish — vanish  as  darkness  vanishes 
at  the  break  of  day. 

The  first  Church  of  the  Christian  era  was  the 
Church  in  the  house  of  Joseph  of  Nazareth.  The 
great  promise  was  now  fulfilled.  Behold  the  Man- 
ger in  the  midst  of  the  household,  and  over  it  the 
shadow  of  the  Cross ! 

A  little  later  we  have  the  Church  in  the  house 
of  Mary  of  Jerusalem.  In  an  upper  room  sits 
Christ  himself  in  the  midst  of  his  disciples.  Not 
far  away  is  the  temple,  the  "house  magnifical"; 
but  over  its  doorway  is  written,  "The  glory  is  de- 
parted." The  Church  is  not  there:  it  is  in  the  up- 
per room,  with  its  informal  welcome  and  loving 
salutations. 

A  little  farther  on  we  come  upon  the  apostolic 
group  of  Churches,  like  that  in  the  house  of  Aquila 
and  Priscilla.  Our  first  acquaintance  with  these 
itinerant  tent-makers  is  at  Corinth.  A  year  later 
they  were  at  Ephesus,  where  there  was  not  only  a 
Church  but  a  modest  theological  seminary  in  their 
house.  After  this  they  drifted  to  Philippi,  where 
mention  is  again  made  of  the  Church  in  their  house. 
And  still  later  they  were  settled  at  Rome,  where 
our  text  mentions  the  Church  in  their  house.  Other 


1 6  The  Home  Sanctuary 

examples  of  like  character  are  "the  Church  In  the 
house  of  Philemon"  at  Corinth,  and  "the  Church 
in  the  house  of  Nymphas"  at  Laodlcea. 

As  the  centuries  pass,  we  note  a  departure  from 
the  admirable  simplicity  of  these  Churches.  We 
have  pomp  and  pageantry;  cloisters,  cathedrals, 
and  tinsel  canonicals.  But  have  we  anything  to 
show  that  can  outvie  the  unpretentious  beauty  of 
holiness  that  marked  the  beginnings  of  Christian 
progress?  And  would  It  not  be  wise  to  surrender 
somewhat  of  our  elaborate  display  in  exchange  for 
the  sweet  simplicity  and  rare  fellowship  of  those 
early  days? 

As  I  sat  recently  near  the  tribune  of  Saint  Peter's 
at  Rome  during  the  canonization  of  a  saint,  I  was 
overwhelmed  with  the  sensuous  Impresslveness  of 
the  service.  The  Pope  was  borne  aloft  In  his 
palanquin  toward  the  high  altar,  with  a  retinue  of 
cardinals  about  him,  while  Incense  rose  in  fragrant 
clouds,  and  the  great  arches  reverberated  with  the 
wonderful  Gregorian  chants,  and  all  the  people 
bowed  In  breathless  awe.  Then  I  remembered  that 
it  was  just  here,  in  Rome,  two  thousand  years  ago, 
that  the  Church  of  Christ  was  in  the  house  of 
Aqulla  and  Prisca,  the  tent-makers;  and  I  won- 
dered If  God  did  not  smile  more  complacently  on 
that  humble  company  of  worshipers  than  upon 
those  who  murmur  beautiful  liturgies  and  swing 
golden  censers  in  the  magnificence  of  these  last 
days. 

I  believe  there  is  something  significantly  Impor- 


The  Home  Sanctuary  17 

tant  In  this  original  Idea  of  "the  Church  In  the 
house."     Let  us  see. 

To  begin  with,  observe  the  emphasis  which  It 
puts  on  the  simplicity  of  an  acceptable  approach  to 
God. 

Our  word  "Church,"  by  the  way.  Is  not  found  In 
the  Scriptures.  It  Is  a  pagan  word,  kuriakon,  used 
by  the  Greeks  with  reference  to  the  altars  of  their 
false  gods.  The  Scriptural  word  for  the  Church  Is 
ecclesia,  which  means  simply  a  company  of  people 
come  together  for  divine  service.  It  contains  no 
suggestion  of  elaborate  form,  but  rather  of  plain- 
ness and  Informality.  The  God  whom  we  worship 
Is  a  Spirit,  and  must  be  worshiped  In  spirit  and  In 
truth. 

There  Is  also  In  this  phrase,  "the  Church  In  the 
house,"  a  suggestion  of  the  oneness  of  the  historic 
Church. 

As  there  Is  only  one  God,  there  can  be  only  one 
religion;  and  as  there  Is  but  one  religion  there  can 
be  but  one  Church.  It  Is  a  mistake  to  speak  of  the 
Jewish  Church  and  the  Christian  Church  as  If  they 
were  essentially  different,  or  as  If  one  had  sup- 
planted the  other  because  they  were  somehow  at 
odds.  There  never  has  been,  and  there  never  will 
be,  but  one  Church  In  this  world  of  ours. 

The  Church  In  the  house  of  Adam  and  Eve  was 
gathered  about  an  altar  that  spoke  eloquently  of 
the  Lamb  of  God;  and  the  same  Is  true  of  every 
assembly  of  true  worshipers  at  this  day.  It  Is  an 
error  to  speak  of  the  day  of  Pentecost  as  "the  birth- 


1 8  The  Home  Sanctuary 

day  of  the  Christian  Church."  On  that  occasion 
the  Church,  which  had  been  from  the  beginning, 
received  a  baptism  of  fire  and  power,  by  the  de- 
scent of  the  Spirit,  for  the  carrying  on  of  the  great 
work  of  the  Kingdom  of  God. 

We  have,  also,  a  side-light  here  into  the  normal 
diversity  which  prevails  in  the  Church  of  these 
days. 

I  have  a  friend  who  built  for  himself,  years  ago, 
a  home  on  the  upper  Hudson.  As  his  children 
grew  up  and  were  married,  one  by  one,  he  declined 
to  receive  them  under  the  paternal  roof,  but  instead 
built  for  each  happy  pair  a  separate  home  nearby. 
And  therein  he  showed  himself  a  wise  man;  for 
true  is  the  proverb,  "Fences  make  good  neighbors." 
A  man  of  less  discernment  might  have  insisted  that 
his  children  and  grandchildren  should  abide  under 
the  same  roof  with  him;  just  as  there  are  people 
who  clamor  for  ecclesiastical  uniformity,  and 
mourn  because  the  denominations  are  called  by  dif- 
ferent names.  But  this  was  not  the  thought  of  our 
Father  when  he  "set  the  solitary  in  families." 

We  are  made,  like  sheep,  to  segregate :  like  seeks 
like.  We  shall  never  all  agree;  but  in  the  good 
time  coming  we  shall  agree  to  differ.  There  is 
room  for  a  difference  of  opinion  in  matters  of  doc- 
trine— not,  however,  as  to  the  great  fundamentals, 
such  as  the  virgin  birth  of  Jesus,  on  which  rests  his 
Messianic  claim,  or  the  vicarious  Atonement,  on 
which  rests  the  world's  hope  of  salvatioji,  or  the 
miracle  of  Christ's  Resurrection,  by  which  life  and 


The  Home  Sanctuary  19 

immortality  are  brought  to  light,  but  on  minor 
points,  which  are  in  no  wise  necessary  to  the  in- 
tegrity of  our  faith. 

And  there  is  room  also  for  a  difference  of  opin- 
ion in  matters  of  polity.  There  must,  as  a  matter 
of  course,  be  law  and  order  in  the  Church;  but 
Scripture  has  little  to  say  of  forms  of  government: 
these  are  most  largely  left  to  us.  Some  believe  in 
prelatical,  others  in  presbyterial,  and  still  others 
in  independent  forms  of  government.  Why  not 
let  all  suit  themselves?  It  is  the  way  of  the  world. 
Do  we  lament  the  fact  that  some  secular  states  are 
monarchical,  others  republican,  and  still  others  dem- 
ocratic? Are  we  foolish  enough  to  urge  that  this 
interferes  with  the  solidarity  of  the  race?  Why, 
then,  should  we  be  troubled  on  account  of  minor 
divisions  In  the  Church,  or  why  should  we  en- 
deavor, by  mechanical  compression,  to  bring  about 
abnormal  uniformity  instead  of  falling  In  with  the 
sensible  view  of  the  household  of  God? 

We  are,  furthermore,  reminded  here  of  the  true 
fellowship  which  should  prevail  in  the  Church. 

We  sing  "Blest  be  the  tie  that  binds  our  hearts 
In  Christian  love."  But  what  Is  that  tie?  It  is 
not  our  common  acceptance  of  the  Fatherhood  of 
God.  The  doctrine  of  the  divine  Fatherhood  Is 
not  peculiar  to  Christianity.  It  was  recognized 
centuries  ago  In  the  Norse  mythology,  where  we 
read  of  "Al-fadir,"  the  Father  of  All.  It  may  be 
doubted  if  there  Is  any  of  the  false  religions,  ex- 
cept Confucianism,  which  does  not  suggest  It.     But 


20  The  Home  Sanctuary 

the  singular  and  differentiating  fact  In  Christianity 
is  its  belief  In  the  brotherhood  of  Christ.  He  is 
"the  first-born  among  many  brethren/'  the  Elder 
Brother  of  us  all.  "For  this  cause,"  says  Paul,  "I 
bow  my  knees  unto  the  Father  of  our  Lord  Jesus 
Christ,  of  whom  the  whole  family  In  heaven  and 
earth  Is  named."  Thus  Christ,  as  the  manifesta- 
tion of  the  Father,  Is  our  bond  of  union. 

And  this  Is  the  touchstone  of  legitimacy  In  the 
household  of  God.  There  Is  a  proverb  which  ema- 
nates from  the  Vatican,  Ubi  ecclesia,  ibi  Christiis, — 
that  Is,  "Where  the  Church  Is,  there  Is  Christ," 
— but  precisely  the  reverse  Is  true :  where  Christ  Is 
there  Is  the  Church.  For  In  any  Church  which  Is 
truly  Christian  he  Is  first,  last,  midst  and  all  In  all. 

And  with  this  bond  of  fellowship  goes  the 
thought  of  equality. 

There  are  no  "holy  orders"  in  the  True  Church. 
The  word  "laity"  Is  not  found  In  the  Scriptures. 
There  Is  Indeed  a  distinct  call  to  the  ministry;  but 
It  permits  no  pride  of  station,  as  If  men  in  canoni- 
cals were  appointed  to  lord  It  over  God's  heritage. 
The  true  idea  of  the  ministry  was  set  forth  in  the 
Master's  words,  "The  Son  of  man  Is  come  not  to 
be  ministered  unto  but  to  minister" ;  and  It  was  ex- 
emplified In  the  upper  room  where  he  girded  him- 
self with  a  towel  and  washed  his  disciples'  feet, 
saying,  "I  have  given  you  an  example,  that  ye 
should  do  as  I  have  done  to  you."  The  supercili- 
ous affectation  of  greatness  and  pontifical  prece- 
dence on  the  part  of  certain  functionaries  of  the 


The  Home  Sanctuary  21 

Church  Is  at  an  Infinite  remove  from  the  conception 
of  their  office  which  was  in  the  mind  of  Christ 
when  he  said,  "He  that  would  be  greatest  among 
you,  let  him  be  servant  of  all." 

As  there  Is  no  distinction  between  clergy  and 
laity  in  point  of  superiority,  so  there  Is  no  room  In 
this  atmosphere  for  the  adventitious  distinctions  of 
social  life.  This  Is  the  one  place  on  earth  where 
rich  and  poor  should  meet  together  and  acknowl- 
edge the  Lord  as  Maker  of  them  all.  For  the 
Church  is  a  family  circle;  It  is  the  household  of 
God.  The  recognition  of  that  fact  Is  not  always 
easy.  In  view  of  certain  conditions  that  prevail 
among  us ;  but  It  is  always  wise,  because  it  prepares 
us  for  the  fellowship  of  our  Father's  house.  We 
are  fond  of  speaking  of  the  recognition  of  friends 
In  heaven;  but  why  not  more  of  such  recognitions 
here  and  now? 

Still  further,  In  this  domestic  conception  of 
Church  life  we  best  realize  the  thought  of  co- 
operation. 

The  ultimate  purpose  aimed  at  Is  the  conquest 
of  the  world.  To  that  end  we  are  trying  to  per- 
suade the  world  to  come  and  worship  with  us. 
This  Is  one  of  our  great  problems:  how  to  get  the 
people  everywhere  to  honor  the  ringing  of  the 
church-bell.  But  suppose  we  return  to  the  thought 
of  Christ  himself,  which  was  not  to  get  the  house 
to  the  Church,  but  to  get  the  Church  to  the  house. 

His  great  word  was,  "Go."  He  was  constantly 
urging  his  disciples  to  go  out  as  fishers  of  men.  He 


22  The  Home  Sanctuary 

had  little  or  nothing  to  say  about  "the  regeneration 
of  society"  or  of  the  community,  but  much  to  say 
about  the  rescue  of  one.  Welcome  the  day  when 
the  people  shall  no  longer  stand  in  their  church- 
doors  with  words  of  welcome,  but  venture  forth  to 
the  capture  of  prisoners  of  hope ! 

The  Church  of  the  dark  ages  was  lost  In  spiritual 
torpor  and  corruption  till  the  call  of  the  crusades 
was  heard,  "God  wills  it!"  whereupon  forces  were 
set  in  motion  that  ultimately  brought  the  Reforma- 
tion to  pass.  Go,  therefore;  go  out  Into  the  high- 
ways and  hedges;  go  to  the  uttermost  parts  of  the 
earth :  it  matters  little  where  you  go,  so  that  you  go 
somewhere  for  the  Master  In  the  quest  of  souls. 

To  this  work  the  Church  In  the  house  is  per- 
fectly adjusted. 

A  sacerdotalist,  on  hearing  this,  would  be  likely 
to  say,  "Your  Church  In  the  house  has  no  organiza- 
tion." No  organization?  It  has  the  best  in  the 
world.  It  is  the  living  organism  which  Ezekiel  saw 
in  his  vision,  of  which  every  household  Is  a  wheel, 
and  the  Spirit  moves  within  them  all. 

A  Church  operating  from  one  great  center  or 
from  a  few  splendid  centers  of  radiating  power  is 
not  calculated  to  bring  the  world  to  God.  I  re- 
member when  It  was  thought  that  the  best  illumina- 
tion for  our  cities  was  furnished  by  a  great  arc- 
light  shining  from  a  steel  tower  in  some  central 
square;  but  we  have  learned  that  the  best  street- 
lighting  Is  by  lamps  at  frequent  Intervals,  or  by 
lights  shining  from  many  windows  and  open  door- 


The  Home  Sanctuary  23 

ways.  It  Is  not  the  great  temples  and  cathedrals 
of  the  world  that  are  controlling  the  enterprises  of 
Christ's  Kingdom.  The  saving  factor  of  Chris- 
tian progress  Is  In  "the  back  districts,"  where  con- 
gregations gather  In  humble  places  of  worship,  of- 
ten In  schoolhouses  at  the  cross-roads.  Here  de- 
scends the  promise,  "Where  two  or  three  are  met 
together  In  my  name,  there  will  I  be." 

^  This  Is  our  coign  of  vantage  In  the  work  of  the 
kingdom.  Let  us  realize  that  the  Church  Is  the 
family  of  God.  Let  It  be  understood  that  he  cares 
little  for^  elaborate  form  and  ceremony,  but  much 
for  the  simple  beauty  of  holiness.  The  man  who 
issues  from  the  Church  In  the  House  with  a  sickle 
in  hand  and  his  face  toward  the  harvest-field  is 
greater,  in  God's  sight,  than  a  procession  of 
hierophants  In  purple  canonicals.  I  believe  that  a 
truer  conception  of  the  Church  along  the  lines 
originally  marked  out  for  It  would  mean  a  mighty 
impulse  in  universal  evangelization. 

We  are  looking  forward  to  the  Millennium, 
when  Christ  shall  reign  over  all  nations  and  peoples 
of  the  earth.  It  will  be  heralded  by  the  descent 
of  the  Tabernacle  of  God.  The  dreamer  in 
Patmos  saw  no  temple  in  heaven,  and  he  saw  no 
temple  on  earth  In  the  latter  day;  but  he  heard  a 
voice  prophesying  that  the  tabernacle,  the  old  "tent 
of  meeting,"  should  descend  upon  the  earth,  and 
that  the  God  of  glory  would  abide  therein;  saying, 
"The  tabernacle  of  God  shall  be  with  men  and  he 
will  dwell  with  them,  and  they  shall  be  his  people : 


24  The  Home  Sanctuary 

yea,  God  himself  shall  be  with  them  and  be  their 
God." 

8.  PRAYER 

Blessed  be  thy  name,  O  gracious  Father, 
for  the  assurance  of  the  things  which  thou 
hast  prepared  for  them  that  love  thee.  Help 
me  to  live  so  well,  so  patiently,  so  usefully, 
here  and  now,  that  I  may  be  found  worthy  of 
promotion  to  larger  tasks  in  heaven;  for  thy 
Name's  sake.    Amen. 

9.  HYMN :      "From    every    stormy    wind    that 

blows." 

10.  BENEDICTION 

The  grace  of  our  Lord  Jesus  Christ,  the 
love  of  God  the  Father  and  the  communion 
of  the  Holy  Spirit  be  with  you.     Amen. 


SECOND  SERVICE 
The  Palm- Tree 

1.  INVOCATION 

T/f/^HAT  shall  I  render  unto  thee,  O 
f"^^  Lord,  for  all  thy  benefits?  I  will  take 
the  cup  of  thy  salvation  and  pay  unto  thee  my 
solemn  vows.  Help  me  to  dedicate  myself 
anew  to  thy  service.  Here,  Lord,  I  give  my- 
self to  thee;  'tis  all  that  I  can  do.     Amen. 

2.  HYMN:     "The  morning  light  is  breaking." 

3.  SCRIPTURE  LESSON 

Psalm  92. 
John  15:1-11. 

4.  PRAYER 

O  God  who  dwellest  in  light  and  glory  un- 
approachable, there  is  no  measuring  thy 
knowledge,  because  all  things  are  naked  and 
open  before  thee.  Thine  eyes  run  to  and  fro 
through  all  the  earth  to  behold  the  evil  and 
the  good.  Thou  seest  into  the  heart  of  every 
mystery,  so  that  even  the  darkness  is  light  be- 
fore thee.  I  pray  that  thou  wilt  have  com- 
passion upon  my  ignorance.  I  am  living  down 
here  in  the  valleys  of  mist  and  shadow,  com- 
25 


26  The  Home  Sanctuary 

passed  about  by  problems  which  I  can  not 
solve.  Truth  comes  like  a  far-off  brightness, 
glimmering  through  the  twilight  of  doubt. 
Have  pity  on  my  poor,  blinking  eyes.  Give 
me  clearer  vision.  Help  me  to  see  Christ, 
who  said,  "I  am  the  truth,"  and  to  find  in  sit- 
ting at  his  feet  the  key  that  opens  all  the  mys- 
teries of  life.  Enable  me  to  be  silent  when  he 
speaks,  and  may  his  word  be  an  end  of  all  con- 
troversy. If  he  says  thou  art  my  Father,  help 
me  to  believe  it  and  henceforth  obey  thee  in 
filial  love.  If  he  says  the  Bible  is  true,  help 
me  to  receive  it  as  my  infallible  rule  of  faith 
and  practice,  whatever  others  may  say.  If 
he  assures  me  of  salvation  by  faith,  help  me 
to  rest  in  that  assurance  and  fear  no  more.  If 
he  bids  me  work  in  his  vineyard,  help  me  to 
get  busy  at  once  in  my  appointed  place.  For- 
give my  sins  and  shortcomings  for  his  sake, 
and  make  me  ever  more  and  more  careful  to 
keep  thy  holy  law.  Remember  all  my  friends, 
particularly  those  who  suffer  in  mind,  body,  or 
estate.  Go  out,  O  thou  seeking  Saviour,  af- 
ter all  who  wander  on  the  dark  mountains. 
Bless  those  who  minister  in  thy  Name,  and 
touch  their  lips  with  heavenly  fire,  that  they 
may  preach  the  simple  Gospel  with  power  to 
save.  Remember  those  who  are  in  authority 
and  enable  them  to  rule  righteously.  Hasten 
the  day  when  the  kings  of  the  earth  shall 
bring  their  honor  and  their  glory  unto  thee. 


The  Palm-Tree  27 

Hasten  the  coming  of  the  time  when  no  man 
shall  need  to  say  to  his  neighbor,  "Know  thou 
the  Lord,"  because  all  shall  know  thee  from 
the  least  to  the  greatest.  Show  thyself  in  thy 
majesty,  O  King  of  kings  and  Lord  of  lords, 
and  ride  gloriously  through  this  sin-stricken 
and  suffering  world.  And  the  praise  and 
power  and  dominion  shall  be  thine  forever 
and  ever.     Amen. 

5.  HYMN:    "In  the  Cross  of  Christ  I  glory." 

6.  OFFERING 

7.  THE  SERMON 

The  P aim-Tree 

"The  righteous  shall  flourish  like  the  palm- 
tree."     (Psalm  92.) 

The  Psalter  was  the  Hymn-book  of  the  Jews. 
It  contains  one  hundred  and  fifty  devotional  lyrics, 
of  which  eighty  are  ascribed  to  David,  "the  mas- 
ter-singer"; twelve  to  Asaph,  the  choir-leader; 
fourteen  to  the  "sons  of  Korah,"  a  family  of  sac- 
erdotal poets;  two  to  Solomon;  and  one  to  Moses. 
The  others  are  anonymous,  among  them  this 
ninety-second.  It  is  entitled  "A  Song  for  the  Sab- 
bath." In  its  opening  verse  it  strikes  the  major 
key,  "It  is  a  good  thing  to  give  thanks  unto 
Jehovah!" 

Though  the  author's  name  Is  unknown,  we  may 
be  sure  that  he  belonged  to  the  school  of  nature- 


2  8  The  Home  Sanctuary 

lovers,  who  hear  voices  everywhere  and  are  able  to 
interpret  them.  For  it  is  a  true  saying,  "There  are 
so  many  voices  in  the  world,  and  none  of  them  is 
without  signification."  At  night  this  minstrel 
heard  the  stars  singing,  "The  Hand  that  made  us 
is  divine!"  In  the  fields  the  flowers  preached  to 
him  of  the  beneficent  wisdom  of  their  Creator. 
Like  the  exiled  duke  in  the  Forest  of  Arden,  he 
found  "tongues  in  trees";  the  rugged  oak,  the  pli- 
ant willow  and  the  lofty  pine  all  speaking  with 
voices  of  their  own.  If  he  trudged  through  the 
desert,  staff  in  hand,  the  lonely  palm-tree  broke  the 
silence  with  its  homily:  "Pause,  traveler;  let  me 
tell  thee  of  The  Righteous  Man!" 

The  three  factors  of  Righteousness  are  Strength, 
Beauty  and  Usefulness.  Behold  them  in  the  palm- 
tree! 

First,  Strength.  Its  roots  are  so  deep  beneath 
the  earth  that  it  can  venture  with  its  sinewy  trunk 
and  gallant  fronds  to  cleave  the  upper  air.  It  de- 
fies the  sirocco,  before  which  other  trees  would 
snap  like  pipe-stems,  saying,  "Bend  me  you  may; 
but  break  me,  never!" 

The  great  Humboldt,  viewing  a  group  of  palm- 
trees  on  their  native  heath,  exclaimed,  "Mark  how 
yon  pillars  seem  to  be  upholding  the  sky!" 

Secondly,  Beauty.  Observe  Its  stately  grace,  its 
lines  of  symmetry.  Little  wonder  that  Solomon 
in  the  building  of  the  "House  Magnllical"  adorned 
its  walls  with  carvings  of  palm-trees,  overlaid  Its 
doors  with  gold  spread  upon  palm  branches,  and 


The  Palm-Tree  29 

supported  Its  porch  with  two  pillars  crowned  with 
lily-work,  typifying  strength  and  beauty,  after  the 
simihtude  of  the  palm !    Even  so, — 

The  plants  of  grace  shall  ever  live ; 
Nature  decays,  but  grace  doth  thrive; 
Time,  that  doth  all  things  else  impair, 
Still  makes  them  flourish  strong  and  fair. 

Thirdly,  Usefulness.  The  Arab  who  lives  in  the 
shelter  of  the  palm  is  wont  to  speak  of  its  three 
hundred  uses.  There  are  trees  that  always  take 
and  never  give,  living  on  the  fructifying  factors  of 
the  soil  but  yielding  no  return,  good  only  for  the 
woodman's  ax.  But  give  the  Bedouin  his  palm  and 
he  is  content  to  let  the  world  sweep  by. 

To  him  the  tree  is  a  gift  divine. 
Wherein  all  uses  of  man  com.bine, 
House  and  raiment  and  food  and  wine. 

Of  threads  of  palm  was  the  carpet  spun 
Whereon  he  kneels  when  the  day  is  done 
And  the  foreheads  of  Islam  are  bowed  as  one. 

And  In  the  hour  of  his  great  release 
His  need  of  the  palm  shall  onl}'^  cease 
With  the  shroud  wherein  he  lieth  in  peace. 

"Allah  il  Allah !"  he  sings  his  psalm 
On  the  Indian  Sea  by  the  Isles  of  balm; 
"Thanks  to  Allah  who  gives  the  palm!" 

So  flourishes  the  palm-tree.  In  the  face  of  riot- 
ing storms  It  glories  in  strength.  In  a  scene  of 
naked  desolation  it  presents  a  vision  of  surpassing 
grace.    In  a  dry  and  thirsty  land  where  no  water 


30  The  Home  Sanctuary 

is,  it  bids  the  weary  traveler  "Rest  and  be  thank- 
ful." 

And,  behold,  "the  righteous  shall  flourish  like 
the  palm-tree." 

I.  His  strength  is  the  strength  of  faith. 

His  faith  is  rooted  and  grounded  in  truth.  One 
who  can  say  "I  know"  can  also  say  "I  stand" ;  for 
as  a  man  thinketh  in  his  heart,  so  is  he. 

The  Word  of  God  is  the  authority  for  the  Chris- 
tian's faith;  wherefore  he  can  confidently  say,  "He 
only  is  my  rock  and  my  salvation;  I  shall  not  be 
greatly  moved!"  As  the  palm-tree  stands  before 
the  sirocco,  gently  swaying  and  bending  but  ever 
righting  itself,  so  the  righteous  man,  while  contro- 
versies rage  on  every  side,  rests  in  "the  eye  of  the 
storm."  He  has  duly  considered  the  problems  of 
faith  in  the  light  of  Revelation,  and  has  formed 
convictions  that  are  proof  against  the  fashions  and 
opinions  of  the  world  about  him. 

He  has  chosen  his  way  at  the  bidding  of  his  Mas- 
ter, and  the  shouting  of  the  crowd  can  not  swerve 
him.  He  has  committed  his  soul  to  the  guidance 
of  One  who  makes  no  mistakes;  wherefore  he  is 
able  to  affirm,  "I  know  Him  whom  I  have  believed, 
and  I  am  persuaded  that  He  is  able  to  guard  that 
which  I  have  committed  unto  Him  against  that 
day !"  He  has  no  armor  of  his  own;  but,  panoplied 
in  the  whole  armor  of  God — girdle  of  truth,  breast- 
plate of  righteousness,  sandals  of  the  preparation 
of  the  Gospel,  shield  of  faith,  helmet  of  salvation 


The  Palm-Tree  31 

and  sword  of  the  Spirit — -he  is  able  to  withstand  in 
the  evil  day  and,  having  done  all,  to  stand.  In  no 
spirit  of  bravado,  but  of  humble  dependence  on  the 
Omnipotence  by  which  he  is  buttressed,  he  plants 
himself  upon  his  convictions,  saying,  "Here  I 
stand;  I  can  not  otherwise;  God  help  me!" 

The  strength  of  the  Christian  is  downward  and 
upward.  His  aspirations  are  measured  by  his 
creed.  He  is  an  idealist  because  he  is  a  realist.  He 
is  an  optimist  because  he  is  a  believer.  He  hopes 
for  heaven  because  he  knows  he  Is  living  In  God's 
world  here  and  now.  He  is  ambitious  to  make 
the  most  of  himself  because  he  has  surrendered 
himself  to  the  mastery  of  Christ.  The  roots 
of  his  faith  are  deep  down  In  divine  grace; 
wherefore  the  stamen  of  the  character  Is  superior 
to  adversity  and  his  virtues  grow  upward  like  the 
fronds  of  the  palm;  as  It  Is  written,  "If  ye  then  be 
risen  with  Christ,  seek  those  things  w^hich  are  above 
where  Christ  sitteth  on  the  right  hand  of  God." 

II.  His  beauty  is  the  beauty  of  holiness. 

The  one  green  thing  in  the  desert  Is  the  palm- 
tree.  It  lifts  its  fronds  so  far  above  the  arid  waste 
that,  when  the  strength  of  the  simoom  Is  spent, 
there  is  no  trace  of  dust  upon  Its  foliage.  So  does 
the  Christian  seek  to  keep  himself  "unspotted  from 
the  world."     He  Is  In  the  world,  yet  not  of  it. 

This  is  the  Ideal;  It  never  was  realized,  however, 
save  once.  Christ  was  a  Christian.  He  was  the 
One  Christian  of  all  history  In  whom  the  world 
iinds  "no  fault  at  all." 


32  The  Home  Sanctuary 

All  others  are  simply  measuring  up  to  him.  We 
count  not  ourselves  to  have  apprehended;  but  this 
one  thing  we  do :  forgetting  the  things  which  are  be- 
hind, we  press  toward  the  mark  for  the  prize  of  the 
high  calling  of  God  in  Christ  Jesus.  Our  high  call- 
ing is  his  "Come  up  higher!"  From  the  stain  of 
past  sin  he  has  cleansed  us  by  his  blood;  from  its 
penalty  he  has  delivered  us  by  his  vicarious  sacri- 
fice ;  from  its  bondage  he  would  fain  free  us.  His 
word  Is,  "Sin  no  more!"  And  this  Is  possible  to 
those  who  realize  his  ever-present  help.  No  sin  is 
unavoidable.  Indeed,  no  sin  Is  possible  except  as 
we  fling  him  off.  The  moment  a  Christian  parts 
company  with  Christ  his  strength  to  resist  goes 
from  him.  So  long  as  he  continues  with  Christ  he 
Is  striving  to  be  like  him.  This  Is  character.  The 
likeness  of  Christ  is  the  beauty  of  holiness. 

And  the  beauty  of  holiness,  like  that  of  the  palm- 
tree,  is  perennial.  The  summers  of  prosperity  and 
the  winters  of  adversity  are  alike  to  it.  If  all  goes 
well.  It  makes  merry  and  thanks  God;  if  the  skies 
lower  and  the  winds  blow  It  braces  itself  for  strug- 
gle and  still  thanks  God.  What  says  the  Psalmist 
of  the  righteous  man?  "He  shall  be  like  a  tree 
planted  by  the  streams  of  water,  that  bringeth  forth 
Its  fruit  In  its  season;  whose  leaf  also  doth  not 
wither;  and  whatsoever  he  doeth  shall  prosper." 

One  of  the  best  definitions  of  the  Christian  Is  that 
of  Milton,  "He  who  can  consider  vice  with  all  her 
baits  and  yet  refrain,  and  yet  distinguish,  and  yet 
prefer,  that  which  Is  better,  he  is  a  true  Christian/* 


The  Palm-Tree  33 

We  are  bound  to  keep  on  living  in  a  sinful  world; 
but  "to  refrain,  to  distinguish  and  to  choose  that 
which  is  better,"  this  is  to  live  as  Christ  lived,  to 
live  as  a  Christian  should,  to  be  in  the  world  yet 
not  of  it. 

III.  His  usefulness  is  the  usefulness  of  service. 

He  ''serves  the  Lord  Christ";  and,  by  the  same 
token,  he  is  "debtor  unto  all."  The  rule  of  his  life 
is  the  Golden  Rule. 

That  man  may  breathe  but  never  lives, 
Who  much  receives  but  nothing  gives, 
Whom  none  can  praise,  whom  none  can  thank; 
Creation's  blot,  creation's  blank. 

In  our  Lord's  last  interview  with  his  disciples  he 
gave  them  a  parable  containing  In  brief  the  phi- 
losophy of  the  Christian  life:  "I  am  the  vine,  ye 
are  the  branches.  He  that  abldeth  In  me  and  I  in 
him,  the  same  beareth  much  fruit;  for  apart  from 
me  ye  can  do  nothing."  In  this  parable  he  em- 
phasizes again  and  again  the  importance  of  fruit- 
fulness — "fruit" — "much  fruit" — for  "herein  Is 
my  Father  glorified,  that  ye  bear  much  fruit." 

What  is  this  fruit?  "The  fruit  of  the  Spirit," 
we  are  told,  "is  love,  joy,  peace,  longsuffering, 
kindness,  goodness,  faithfulness,  meekness,  self- 
control:  against  such  there  is  no  law";  and  again, 
"As  we  have  opportunity  let  us  work  that  which 
is  good  toward  all  men." 

So  runs  the  Sermon  of  the  Palm-Tree. 

And  the  secret  of  Its  strength,  beauty  and  useful- 


34  The  Home  Sanctuary 

ness  Is  not  far  to  seek.  No  sooner  does  the  shoot 
leave  the  parent  seed  than  it  begins  prospecting  for 
the  spring.  Downward  it  makes  its  way,  down  and 
ever  farther  down,  until  it  finds  the  living  stream; 
and  thenceforth  it  lives  and  thrives  upon  it. 

In  like  manner  the  Christian  finds  the  source  of 
his  spiritual  life  in  Christ. 

He  is  strong  only  In  the  strength  of  Christ;  as 
Paul  testifies,  "I  take  pleasure  in  weaknesses,  In 
injuries,  in  necessities,  in  persecutions.  In  distresses, 
for  Christ's  sake;  for  when  I  am  weak  then  am  1 
strong";  and  again,  "Most  gladly  therefore  will  I 
rather  glory  In  my  weaknesses,  that  the  power  of 
Christ  may  rest  upon  me."  (2  Corinthians 
12  :9-io.) 

He  Is  holy  so  far  forth  as  he  succeeds  in  imitat- 
ing the  character  of  Christ,  and  no  farther:  where- 
fore Peter  exhorts  us  to  become  "partakers  of  the 
divine  nature"  through  the  experimental  knowl- 
edge of  Christ;  adding,  "And  for  this  very  cause 
adding  on  your  part  all  diligence,  In  your  faith  sup- 
ply virtue;  and  In  your  virtue  knowledge;  and  In 
your  knowledge  self-control;  and  in  your  self-con- 
trol patience;  and  in  your  patience  godliness;  and 
in  your  godliness  brotherly  kindness;  and  in  your 
brotherly  kindness  love.  For  if  these  things  are 
yours  and  abound,  they  make  you  to  be  not  idle 
nor  unfruitful  unto  the  knowledge  of  our  Lord 
Jesus  Christ."     (2  Peter  1:5-8.) 

And  the  usefulness  of  the  Christian  is  measured 
by  his  co-operation  with  Christ  in  the  work  of  his 


The  Palm-Tree  35 

kingdom.  The  coming  of  Christ  Into  our  world 
was  for  the  purpose  of  ultimately  establishing  a 
kingdom  of  truth  and  righteousness  on  the  ruins  of 
sin.  He  said  to  his  disciples,  "As  my  Father  hath 
sent  me,  even  so  send  I  you."  This,  then.  Is  the 
business  of  all  Christians,  to  hasten  the  coming  of 
the  Kingdom.  All  other  Interests  must  be  subor- 
dinated to  this;  as  he  said,  "Seek  ye  first  the  king- 
dom of  God."  Wealth  Is  nothing,  pleasure  is 
nothing,  earthly  emoluments  are  nothing.  In  com- 
parison. All  such  works  as  hasten  the  coming  of 
the  Kingdom  are  "good  works";  and  these  were  in 
the  mind  of  the  Master  when  he  said,  "Herein  Is 
my  Father  glorified,  that  ye  bear  much  fruit." 

So  Christ  is  all.  He  Is  made  unto  us  Avisdom 
and  righteousness,  sanctlfication  and  redemption. 
Our  strength,  beauty  and  usefulness  are  In  him. 

The  enigma  of  our  life  is  quaintly  solved  by 
George  Herbert  In  this  wise : 

Jesu  is  in  my  heart,  his  sacred  name 

Is  deeply  carved  there.     But  the  other  week 

A  great  affliction  broke  the  little  frame 
E'en  all  to  pieces ;  which  I  went  to  seek. 

And  first  I  found  the  corner  where  was  J 

After  where  was  ES,  and  next  where  U  was  graved. 

When  I  had  got  these  parcels,  instantly 

I  sat  me  down  to  spell  them,  and  perceived 

That  to  my  broken  heart,  He  was  /  ease  you; 

And  to  my  whole  heart  Is  JESU. 

This,  then.  Is  the  peroration  of  the  Sermon  of 
the  Palm-Tree :  "Blessed  are  they  whose  lives  are 
hid  with  Christ  In  God." 


36  The  Home  Sanctuary 

8.  PRAYER 

Father  in  Heaven,  be  pleased  to  sanctify 
me  wholly  by  the  indwelling  of  thy  Spirit. 
Help  me  to  grow  daily  in  grace  and  in  the 
knowledge  of  Jesus  Christ.  Grant  that  my 
whole  spirit  and  soul  and  body  may  be  pre- 
served blameless  unto  his  coming,  and  that, 
awaking  in  his  likeness,  I  may  dwell  forever 
with  him.     Amen. 

9.  HYMN:    "Guide  me,  O  thou  great  Jehovah !" 

10.  BENEDICTION 

The  Lord  bless  thee  and  keep  thee:  the 
Lord  make  his  face  shine  upon  thee  and  be 
gracious  unto  thee:  the  Lord  lift  up  his  coun- 
tenance upon  thee  and  give  thee  peace.  Amen. 


THIRD  SERVICE 

The  Foolishness  of  Solomon 

1.  INVOCATION 

/^  Lord,  thou  hast  promised  to  be  nigh 
^^  unto  all  that  call  upon  thee.  Help  me 
now  to  lift  up  holy  hands  with  my  heart  unto 
thee  in  the  heavens;  and  be  pleased  to  bow 
thy  heavens  and  come  down  unto  me.  Let 
the  words  of  my  mouth  and  the  meditations 
of  my  heart  be  acceptable  in  thy  sight,  O  Lord, 
my  Strength  and  my  Redeemer!     Amen. 

2.  HYMN:     "Holy,  holy,  holy,  Lord  God  Al- 

mighty." 

3.  SCRIPTURE  LESSON 

2  Chronicles  i  :i-i2. 
Luke  1 1 :29-54. 

4.  PRAYER 

O  Lord,  help  me  to  forget  myself  to-day. 
Thou  knowest  how  many  things  I  need :  par- 
don and  sanctifying  grace,  patience  in  suffer- 
ing, light  and  power  and  holy  zeal ;  and  thou 
lovest  me  enough  to  grant  them  all.  But  I  am 
thinking,  Lord,  of  those  who  are  in  deeper 
distress  than  mine.     Oh,  pity  the  sick,  the 

37 


38  The  Home  Sanctuary 

lonely  and  discouraged.  Go  up  and  down  the 
aisles  of  hospitals,  and  lay  thy  gentle,  healing 
hand  on  those  who  languish  on  restless  beds. 
Thou  art  the  great  Physician;  there  is  healing 
in  thy  touch.  And  have  compassion  on  those 
who  continue  in  their  sins,  because  they  know 
thee  not.  Thou  wast  wounded  for  our  trans- 
gressions and  bruised  for  our  iniquities,  that 
by  thy  stripes  we  might  be  healed;  but.  Lord, 
there  are  millions  on  millions  in  the  world 
who  have  never  heard  this  good  news.  Thy 
people  have  known  it  for  nineteen  hundred 
years,  and  have  not  sufficiently  told  it.  Thou 
didst  give  them  the  message  and  bid  them 
carry  it  to  the  uttermost  parts  of  the  earth; 
but  they  have  stopped  short.  There  are  re- 
gions beyond  still  waiting  and  dying  for  want 
of  it.  Send  abroad  thy  mighty  Gospel.  Stim- 
ulate thy  Church  to  carry  it  even  to  the  last 
man.  Enable  me  to  do  my  part.  Mine  is  only 
a  little  parish;  but  help  and  strengthen  me  to 
be  faithful  in  it.  Bless  all  those  who  minister 
in  the  pulpits  of  the  world  to-day.  Keep  them 
loyal  to  thy  Word  and  to  the  faith  once  for 
all  delivered  to  the  saints.  Anoint  their  eyes 
that  they  may  see  the  full  glory  of  the  Gospel, 
and  touch  their  lips  with  fire  that  they  may 
faithfully  and  effectually  declare  It.  Open  the 
hearts  of  the  people,  that  they  may  joyously 
receive  it,  and  incline  their  steps  to  a  con- 
sistent walk.     So  glorify  thyself  this  day,  O 


The  Palm-Tree  39 

Lord,  in  all  thy  servants  and  in  me;  for  Jesus' 
sake.     Amen. 

5.  HYMN :  "He  that  goeth  forth  with  weeping." 

6.  OFFERING 

7.  THE  SERMON 

The  Foolishness  of  Solomon 

''And  God  gave  Solomon  wisdom  and  under- 
standing exceeding  much,  and  largeness  of  heart, 
even  as  the  sand  that  is  on  the  sea-shore.  And 
Solomon's  wisdom  excelled  the  wisdom  of  all  the 
children  of  the  east,  and  all  the  wisdom  of  Egypt. 
For  he  was  wiser  than  all  men ;  than  Ethan  the 
Ezrahite  and  Heman  and  Calcol  and  Darda,  the 
sons  of  Mahol ;  and  his  fame  was  in  all  the  na- 
tions round  about."     (i  Kings  4:29-31.) 

The  wisdom  of  Solomon  is  proverbial.  It  was 
a  heavenly  gift.  The  youthful  king,  on  the  day  of 
his  coronation,  made  this  prayer:  "O  my  God,  I  am 
but  a  little  child.  I  know  not  how  to  rule  this  so 
great  people.  I  know  not  how  to  go  out  or  come 
in  before  thee.  Give  me,  therefore,  an  understand- 
ing heart."  The  answer  came  as  a  matter  of 
course;  for  here  is  the  promise,  "If  any  of  you  lack- 
eth  wisdom,  let  him  ask  of  God,  who  giveth  to  all 
liberally  and  upbraideth  not,  and  it  shall  be  given 
him."     (James  1-5.) 

As  Solomon  eventually  did  many  foolish  and 
wicked  things,  it  Is  Important  to  ascertain  the  na- 
ture of  this  wisdom  with  which  he  was  so  richly 
endowed.     Obviously  it  had  its  limitations.     We 


40  The  Home  Sanctuary 

shall  see,  if  I  mistake  not,  that  it  had  little  or  noth- 
ing to  do  with  that  spiritual  wisdom  that  has  for 
its  supreme  end  the  perfection  of  character  and  the 
attainment  of  eternal  life. 

I.  He  was  a  scientist;  probably  the  leading  sci- 
entist of  his  time.  ^'He  spake  of  trees,  from  the 
cedar  that  is  in  Lebanon  even  unto  the  hyssop  that 
springeth  out  of  the  wall;  He  spake  also  of  beasts 
and  of  birds  and  of  creeping  things  and  of  fishes." 
It  has  even  been  inferred  from  his  reference  to  the 
loosing  of  the  silver  cord  and  the  breaking  of  the 
golden  bowl,  and  to  the  pitcher  at  the  fountain  and 
the  wheel  at  the  cistern,  that  as  an  anatomist  he 
was  acquainted  with  the  intricate  functions  of  our 
physical  life,  such  as  the  circulation  of  the  blood, 
thus  anticipating  Harvey's  discovery  by  some  thou- 
sands of  years. 

II.  He  was  a  philosopher  also. 

While  the  business  of  a  scientist  is  to  discover 
and  assemble  facts,  that  of  the  philosopher  is  to 
get  back  of  those  facts  and  discover  their  causes. 
This  is  precisely  what  Solomon  did;  ^'I  applied  my 
heart,"  he  says,  "to  seek  and  to  search  out  by  wis- 
dom concerning  all  that  is  done  under  heaven." 
There  is  a  tradition  that  his  manuscripts  fell  into 
the  hands  of  Aristotle,  who  derived  from  them  the 
rudimental  principles  of  a  system  of  philosophy 
which  is  current  even  in  these  days. 

III.  He  was  furthermore  a  master  of  litera- 
ture.   His  reign  is  as  celebrated  in  Jewish  history 


The  Palm-Tree  41 

as  Is  the  Augustan  Age  in  Roman  history.  He 
built  a  royal  library,  known  as  "The  House  of 
Wisdom."  Whether  he  Insisted  on  having  his 
name  written  over  Its  doorway  Is  not  known ;  but  It 
probably  contained  a  famous  collection  of  scrolls 
in  many  tongues.  He  was  not  only  a  generous 
patron  of  learning,  but  a  voluminous  author  as 
well.  He  wrote  three  thousand  proverbs,  truths 
compressed  Into  portable  form  and  convenient  for 
the  needs  of  common  life.  He  wrote  a  thousand 
and  five  poems;  among  them  an  Epithalamium, 
which  is  rightly  called  "The  Song  of  Songs."  Who 
has  ever  sung  so  sweetly  of  the  springtime? 

My  beloved  spake  and  said  unto  me, 

"Rise  up,  my  love,  my  fair  one,  and  come  away! 

For  lo,  the  winter  is  past ; 

The  rain  is  over  and  gone; 

The  flowers  appear  on  the  earth; 

The  time  of  the  singing  of  birds  is  come, 

And  the  voice  of  the  turtle  dove  is  heard  in  our  land. 

The  fig-tree  ripeneth  her  green  figs, 

And  the  vines  are  in  blossom ; 

They  give  forth  their  fragrance. 

Arise,  my  love,  my  fair  one,  and  come  away!" 

IV.  He  was  a  master  of  economics ^  too;  par- 
ticularly of  that  personal  sort  of  economics  which 
used  to  be  called  "Mer chantry,"  or  the  art  of 
feathering  one's  own  nest.  He  was  the  prince  of 
merchant  princes.  He  had  at  Ezlon-geber  an  ex- 
tensive shipyard,  from  which  his  fleets  sailed  out  to 
Ophrah  and  Sheba,  bearing  wine  and  cereals  In  re- 
turn for  the  commodities  of  those  distant  lands. 


42  The  Home  Sanctuary 

This  maritime  traffic,  besides  an  extensive  commerce 
with  Egypt  and  Phoenicia  and  the  Valley  of  the 
Euphrates,  was  under  his  personal  control.  Wealth 
poured  into  his  exchequer.  He  built  for  himself 
a  magnificent  palace,  which  had  pillars  of  cedar 
crowned  with  capitals  of  gold,  and  a  thousand 
golden  shields  suspended  on  its  outer  walls.  His 
feasts  were  superb :  the  drinking  vessels  were  of 
gold;  none  were  of  silver,  because  "silver  was  noth- 
ing thought  of."  The  daily  allowance  of  his  house- 
hold was  a  hundred  sheep  and  thirty  oxen,  with 
hart  and  fallow  deer  and  fatted  fowl.  His  gar- 
dens were  called  "paradises";  his  stables  were  fur- 
nished with  four  thousand  stalls.  It  is  difficult,  In 
these  times  of  republican  simplicity,  to  form  a  just 
conception  of  so  magnificent  an  establishment.  But 
grander  than  all  was  the  king  himself  sitting  on  his 
Ivory  throne  or  riding  forth  in  his  chariot  of  state, 
scepter  In  hand,  sword  upon  thigh,  guards  sur- 
rounding him,  his  robes  perfumed  with  myrrh  and 
aloes  and  his  hair  powdered  with  dust  of  gold. 
Such  was  the  personage  who  has  passed  Into  history 
as  "Solomon  In  all  his  glory." 

V.  But  the  wisdom  with  which  he  was  particu- 
larly endowed  was  such  as  he  needed  for  the  gov- 
erning of  "this  so  great  a  people."  He  was  pre- 
eminent in  statecraft — a  great  lawmaker,  a  great 
judge,  and  a  great  administrator.  He  saw  to  it 
that  the  various  functions  of  his  government — legis- 
lative, judicial  and  executive — were  all  centered  in 
him.    The  years  of  his  administration  were  char- 


The  Palm-Tree  43 

acterlzed  by  an  unwonted  peace  and  an  unparal- 
leled prosperity.  His  people  "dwelt  safely,  every 
man  under  his  vine  and  under  his  fig  tree,  from 
Dan  even  to  Beer-sheba."  The  king's  name  was  It- 
self a  salaam:  "Shelomoh,"  the  peaceful.  The 
neighboring  tribes  were  either  allied  In  friendly  In- 
tercourse or  held  In  check  by  a  vigorous  display  of 
force.     This  was  Indeed  Israel's  Golden  Age. 

But  here  we  call  a  halt.  The  wisdom  of  Solo- 
mon was  not  omniscience.  It  Is  recorded  that  the 
Queen  of  Sheba,  hearing  of  his  wisdom,  came  a 
distance  of  fifteen  hundred  miles  to  prove  him  with 
hard  questions;  and  he  seemed  to  her  a  very  encyclo- 
pedia of  knowledge  Insomuch  that  she  said,  "It 
was  a  true  report  that  I  heard  In  mine  own  land 
of  thine  acts  and  of  thy  wisdom.  Howbelt  I  be- 
lieved not  the  words  until  I  came,  and  mine  eyes  had 
seen  It,  and,  behold,  the  half  was  not  told  me!" 
Nevertheless,  had  this  pagan  queen  been  moved  to 
question  him  along  some  of  the  lines  of  higher  think- 
ing, she  must  have  discovered  that  his  wisdom  broke 
down  at  the  vital  point.  For  Indeed  he  was  In  many 
ways  "the  wisest,  brightest,  meanest,  of  mankind." 
With  all  his  knowledge,  there  were  many  of  the 
most  Important  things  of  which  he  had  practically 
no  knowledge  at  all. 

( I )  He  did  not  know  God.  It  Is  true  he  knew 
much  about  him.  He  could  have  talked  theology 
by  the  hour,  and  orthodox  theology  at  that;  but 
practically  he  did  not  know  God.  He  did  Indeed 
build  a  temple  for  the  worship  of  Jehovah,  prob- 


44  The  Home  Sanctuary 

ably  the  most  magnificent  sanctuary  ever  seen  in 
this  world.  And  he  was  scrupulous  in  paying  his 
devotions  there.  He  was  most  generous  in  obla- 
tions and  sacrifices.  If  God  could  be  satisfied  with 
the  fat  of  rams  and  fed  beasts,  then  Solomon  was 
an  exceedingly  pious  man.  Yet  with  all  this  pomp 
and  circumstance  of  worship  his  religion  was  mere 
make-believe.  The  proof  is  on  record :  "He  loved 
the  Lord,  only  he  sacrificed  and  burned  incense  in 
the  high  places."  Observe  the  fatal  significance  of 
that  word  ''only."  There  were  shrines  and  altars 
on  all  the  surrounding  hills,  some  left  over  from 
preceding  reigns,  but  many  more  erected  by  him, 
in  honor  of  pagan  gods.  Like  Redwald  the  Saxon, 
he  faced  both  ways.  And  all  the  while  he  wore 
upon  his  forehead  the  shema  on  which  was  in- 
scribed, "Hear,  O  Israel!  The  Lord  our  God  is 
one  Lord;  and  thou  shalt  have  no  other  gods  be- 
fore him!" 

(2)  Nor  did  he  believe  in  Immortality.  In  all 
his  writings  there  Is  nothing  to  indicate  that  he  ex- 
pected to  live  anywhere  except  here  and  now.  Lis- 
ten to  this:  "The  sun  ariseth  and  the  sun  goeth 
down  and  hasteth  to  its  place  where  it  arlseth.  The 
wind  goeth  about  continually  in  the  course  and  the 
wind  returneth  again  to  its  circuits.  All  the  rivers 
run  Into  the  sea." — "Then  said  I  in  my  heart,  as  it 
happeneth  to  the  fool,  so  will  It  happen  even  to 
me.  .  .  .  There  Is  nothing  better  for  a  man 
than  that  he  should  eat  and  drink  and  make  his 
soul   enjoy   good   In   his   labor.    .    .    .   For   that 


The  Palm-Tree  45 

which  befalleth  the  sons  of  men  befalleth  beasts; 
as  the  one  dieth,  so  dieth  the  other.  .  .  .  All  go 
unto  one  place;  all  are  of  the  dust,  and  all  return 
to  dust  again.  .  .  .  Wherefore  I  saw  that  there 
is  nothing  better  than  that  a  man  should  rejoice  in 
his  works;  for  who  shall  bring  him  back  to  see  what 
shall  be  after  him?  .  .  .  Vanity  of  vanities,  saith 
the  preacher:  all  is  vanity."  Job,  Moses,  David 
and  other  of  the  ancient  worthies  had  spoken  of  a 
life  farther  on ;  and  they  lived  accordingly,  as  if  they 
were  expecting  it.  But  Solomon  invested  his  as- 
sets for  present  pleasure  and  emolument.  God 
once  gave  to  Abraham  a  great  command  witK 
promise,  saying,  ''Get  thee  out  of  thy  country  and 
from  thy  father's  house  unto  the  land  that  I  will 
show  thee";  and  we  know  that  he  believed  that 
promise  from  the  fact  that  as  he  journeyed  along 
the  Euphrates  he  built  no  abiding-place  by  the  way, 
but  dwelt  in  tents,  as  one  ''looking  for  a  better 
country."  By  the  same  token  we  know  that  Solo- 
mon had  no  practical  thought  of  immortality,  be 
cause  he  lived  as  if  this  life  were  all. 

(3)  He  was  singularly  regardless  of  the  princi- 
ples which  underlie  moral  character.  His  three 
thousand  proverbs,  like  the  maxims  of  "Poor 
Richard,"  have  to  do  chiefly  with  temporal  things: 
such  as,  "Go  to  the  ant,  thou  sluggard:  consider 
her  ways  and  be  wise."  The  substance  of  them  is, 
"Be  virtuous  and  you  will  be  happy."  He  doubt- 
less knew  the  rules  of  right  conduct;  but  they  were 
not  interwoven  with  the  fiber  of  his  life.     He  had 


46  The  Home  Sanctuary 

impressions,  but  apparently  no  convictions.  He 
had  much  to  say  about  personal  purity  and  the 
avoidance  of  strange  women;  yet  In  his  own  harem 
there  were  seven  hundred  wives  and  three  hundred 
concubines.  *'0  Solomon,"  cries  Bishop  Hall, 
"where  was  thy  wisdom  while  thy  vain  affections 
were  running  away  with  thee  into  such  vile  voluptu- 
ousness? Thine  eye  might  be  clear;  but  thy  hand 
was  palsied.  How  many  a  man  have  I  known 
whose  head  was  thus  broken  with  his  own  rib !" 

(4)  He  had,  furthermore,  no  practical  acquaint- 
ance with  benevolence.  His  life  was  self-centered 
to  the  last  degree.  He  wrote  many  proverbs  with 
reference  to  the  "square  deal";  but  in  business 
everything  was  grist  that  came  to  his  mill.  He 
lived  apparently  without  regard  for  the  other  man. 
"His  god  was  his  belly  and  his  glory  was  in  his 
shame."  He  formed  an  industrial  alliance  with 
Hiram  of  Tyre  which  quite  eclipsed  all  the  capi- 
talistic combines  of  these  days.  That  was  a  great 
syndicate :  "Solomon  &  Hiram."  They  "cornered" 
the  commodities  of  the  world.  They  stretched 
forth  Briarlan  hands  and  gathered  in  the  treas- 
ures of  all  lands  and  seas. 

(5)  But,  most  important  of  all,  Solomon  was 
practically  as  oblivious  of  "the  Hope  of  Israel"  as 
if  he  had  never  heard  of  it.  The  Hope  of  Israel 
was  the  coming  of  Christ.  The  Oracles  were  full 
of  it.  The  Lord  had  set  apart  Israel  as  a  chosen 
people  to  keep  these  Oracles  and  hand  down  their 
Messianic  prophecy  to  succeeding  ages.     In  the 


The  Palm-Tree  47 

farewell  charge  of  David  to  Solomon  he  said:  "I 
am  going  the  way  of  all  the  earth:  be  thou  strong, 
therefore,  and  show  thyself  a  man;  and  keep  the 
charge  of  Jehovah  thy  God."  But  Solomon  was 
recreant  to  that  charge.  He  forgot  the  Oracles, 
and,  so  far  as  the  records  show,  utterly  forgot  that 
Christ  was  coming.  In  all  his  writings  you  will  not 
find  the  faintest  gleam  of  the  Messianic  hope.  Had 
he  been  loyal  to  his  trust,  the  people  for  whom  he 
was  officially  responsible  might  never  have  crucified 
Christ!  But  he  defaulted.  His  confession  is  in 
the  Book  of  Ecclesiastes,  where,  after  swinging 
around  the  whole  circle  of  sordid  pursuits  and 
pleasures,  he  records  the  utter  vanity  of  life.  Not 
even  in  that  confession  does  he  betray  the  faintest 
hope  of  the  coming  of  Christ  or  the  slightest  re- 
gard for  the  charge  which  had  been  so  solemnly 
committed  to  him.  The  best  that  he  can  say  is, 
"Vanity  of  vanities:  all  is  vanity!  This  is  the  end 
of  the  matter:  Fear  God  and  keep  his  command- 
ments; for  this  is  the  whole  duty  of  man." 

There  is  nothing  sadder  than  the  story  of  Solo- 
mon's fall, — so  gloriously  endowed,  so  splendidly 
equipped,  so  singularly  blessed,  yet  going  down  to 
his  grave  with  "Wise  Fool"  written  across  his 
brow.  Mene,  inene,  tekel,  iipharsin!  We  have 
seen  Adam  hiding  his  shame  among  the  trees  of  the 
garden;  Noah,  drunken  and  uncovered  at  noon- 
day; Samson,  blind  and  bound  with  fetters,  grind- 
ing like  a  woman  at  the  mill;  David,  playing  the 
jdiot  and  scrabbling  on  the  gates  of  Gath;  but 


48  The  Home  Sanctuary 

never  was  a  sadder  or  more  painful  sight  than  this : 
Solomon  among  his  concubines,  spending  his 
strength  In  sensuous  pleasure  and  bowing  before 
the  smoking  altars  of  false  gods. 

So  fallen,  so  lost!    The  light  withdrawn 

Which  once  he  wore ; 
The  glory  from  his  gray  hairs  gone 

Forevermore. 
Of  all  we  loved  and  honored  naught 

Save  power  remains; 
A  fallen  angel's  pride  of  thought 

Still  strong  in  chains. 
All  else  is  gone.    From  those  great  eyes 

The  soul  has  fled. 
When  faith  is  lost,  when  honor  dies, 

The  man  is  dead! 
Then  pay  the  reverence  of  old  days 

To  his  dead  fame; 
Walk  backward  with  averted  gaze, 

And  hide  the  shame! 

We  are  told  of  One  who  claimed  to  be  "a  greater 
than  Solomon."  His  training  had  been  In  a  car- 
penter shop.  In  his  preaching  he  had  little  to  say 
of  science  or  philosophy  or  literature  or  economics 
or  statecraft,  but  much  about  truth  and  righteous- 
ness. God,  Immortality,  character  and  usefulness 
filled  the  horizons  of  his  life.  "I  am  the  way," 
said  he,  "and  the  truth  and  the  life:  no  one  cometh 
unto  the  Father  but  by  me."  He  claimed  to  be  the 
Wisdom  that  "standeth  at  the  corner  of  the  street," 
with  riches  In  his  left  hand  and  In  his  right  length 
of  days.    Happy  is  the  man  that  findeth  wisdom  In 


The  Palm-Tree  49 

him!  Aye,  and  he  too  is  wiser  than  Solomon;  be- 
cause to  sit  as  a  disciple  at  Jesus'  feet  is  to  be  "wise 
toward  God." 

On  one  occasion  the  Great  Teacher  took  a  child 
upon  his  knee  and,  looking  around  upon  the  assem- 
bled company,  said  something  which  is  of  more 
practical  importance  than  all  the  three  thousand 
proverbs  of  Solomon  rolled  into  one.  It  was  this : 
"Verily  I  say  unto  you :  Except  ye  turn  and  become 
as  little  children" — in  simplicity,  freedom  from 
guile,  docile  humility  and  faith — "ye  shall  in  no 
wise  enter  into  the  Kingdom  of  heaven." 

8.  PRAYER 

O  God,  make  me  wise  unto  salvation.  Give 
me  light  for  my  journey,  step  by  step.  There 
are  many  things  which  I  can  not  know;  but  I 
must  know  thee.  For  this  is  life  eternal — to 
know  thee,  and  Jesus  Christ,  whom  thou  hast 
sent.  Wherefore  be  pleased  to  unveil  thyself 
unto  me.  Show  me  thy  fullness  in  Christ ;  for 
thy  Name's  sake.     Amen. 

9.  HYMN:    "How  firm  a  foundation." 

10.  BENEDICTION 

Now  unto  Him  that  is  able  to  keep  you 
from  falling  and  to  present  you  faultless  in 
the  presence  of  His  glory  with  exceeding  joy, 
to  the  only  wise  God  our  Saviour,  be  glory 
forever.     Amen. 


FOURTH  SERVICE 

The  Poverty  of  Crccsiis 

I.  INVOCATION 

"^OW    amiable    are    thy    tabernacles,    O 


//' 


Lord  of  hosts.  My  soul  longeth,  yea, 
fainteth,  for  thy  courts.  My  heart  and  my 
flesh  cry  out  for  the  living  God.  Quicken  me, 
and  I  will  call  upon  thy  name.  Open  thou 
mine  eyes,  that  I  may  behold  wondrous  things 
out  of  thy  law.  Draw  nigh,  that  I  may  com- 
mune with  thee;  and  thy  name  shall  have  con- 
tinual praise.     Amen. 

2.  HYMN:  "All  hail  the  power  of  Jesus'  Name  !" 

3.  SCRIPTURE  LESSON 

Proverbs  30:1-9. 
Luke  12 :  13-34. 

4.  PRAYER 

To  thee,  O  God,  be  praise  and  honor  and 
thanksgiving  for  all  thy  benefits.  I  thank 
thee  for  life;  for  in  thee  I  live  and  move  and 
have  my  being.  If  thou  wert  to  withdraw  thy 
hand  for  a  moment  I  should  sink  into  nothing- 
ness, as  when  a  drop  of  dew  exhales  into  the 
air.  I  thank  thee  for  all  that  makes  life  worth 
living:  for  home  and  kinship  and  loving 
50 


The  Poverty  of  Crcesus  51 

friends;  for  happiness  and  hope  and  the  op- 
portunity of  doing  good.  Give  me,  I  pray 
thee,  a  right  conception  of  life.  Forbid  that 
I  should  bound  it  by  the  narrow  circum- 
scriptions of  time  and  space.  I  am  made  in 
thy  likeness,  wherefore  I  can  not  die.  I  met 
thee  on  my  birthday,  and,  behold!  I  go  on 
with  thee  forever.  Blessed  be  thy  name  for 
life  and  immortality  brought  to  light  in  the 
Gospel.  And  blessed  be  thy  name  for  con- 
stant aid  as  I  journey  toward  the  immortal 
life.  Pardon  my  sins,  for  Jesus'  sake;  that  I 
may  go  without  dragging  a  hopeless  chain  af- 
ter me.  Sanctify  me  by  thy  Spirit,  that  I  may 
run  joyously  in  the  way  of  thy  command- 
ments. Enlarge  my  heart,  that  I  may  do  good 
as  I  have  opportunity  unto  all  men.  Give  me 
a  clear  vision  of  Christ,  the  great  Exemplar, 
and  enable  me  to  grow  daily  more  and  more 
like  him.  Bless  all  thy  people,  of  whatever 
name  or  tongue,  who  worship  in  thy  courts 
to-day.  Look  graciously  on  the  sick  and  suf- 
fering; and  enable  them  to  realize  that  all 
things  work  together  for  good  to  them  that 
love  thee.  Incline  the  hearts  of  those  who 
know  thee  not  to  come  running  unto  thee. 
Show  them  thy  beauty  In  the  face  of  thy  be- 
loved Son,  so  that  he  shall  appear  as  the  chlef- 
est  among  ten  thousand  and  altogether  lovely. 
Send  thy  Gospel  to  the  regions  beyond,  to 
those  who  dwell  In  darkness  and  the  shadow 


52  The  Home  Sanctuary 

of  death.  Give  them  the  light  of  the  great 
salvation,  O  thou  God  of  all  the  children  of 
men,  and  bring  them  speedily  to  thy  feet,  a 
nation  in  a  day.  Let  thy  word,  wherever  it 
is  taught  or  preached,  run  and  be  glorified. 
Let  thy  grace  be  magnified  in  the  conversion 
of  multitudes.  Make  use  of  all  Christians  as 
fishers  of  men,  and  make  me  willing  to  be  used 
that  way.  Hear  and  answer.  Father  of  all 
mercy;  not  for  any  worth  or  worthiness  of 
mine,  but  because  I  ask  in  the  all-prevailing 
name  of  Christ,  my  divine  Brother  and  thy 
beloved  Son.     Amen. 

5.  HYMN:     "There  is  a   Fountain  filled  with 

Blood." 

6.  OFFERING 

7.  THE  SERMON 

The  Poverty  of  Croesus 

"Blessed  be  the  God  and  Father  of  our  Lord 
Jesus  Christ,  who  hath  blessed  us  with  every 
spiritual  blessing  in  heavenly  places  in  Christ: 
even  as  he  chose  us  in  him  before  the  foundation 
of  the  world,  that  we  should  be  holy  and  w^ith- 
out  blemish  before  him  in  love;  having  foreor- 
dained us  unto  adoption  as  sons  through  Jesus 
Christ  to  himself,  according  to  the  good  pleasure 
of  his  will ;  to  the  praise  of  the  glory  of  his  grace 
wherein  he  hath  made  us  accepted  in  the  beloved  ; 
in  whom  we  have  redemption  through  his  blood, 
the  forgiveness  of  sins,  according  to  the  riches  of 
his  grace.     (Eph.  i :  2-7.) 


The  Poverty  of  Crcesus  53 

Out  of  the  dim  shadows  of  the  past  emerges  the 
figure  of  Croesus,  the  King  of  ancient  Lydia.  His 
claim  to  immortality  lies  in  the  fact  that  he  was  the 
richest  of  men.  "As  rich  as  Crcesus"  is  a  current 
proverb  even  in  these  days.  But,  notwithstanding 
his  immense  wealth,  all  did  not  go  well  with  him. 
Of  his  two  sons  one  was  born  dumb  and  the  other 
was  slain  in  early  youth.  This  man  had  everything 
that  gold  could  purchase;  yet  his  life  was  not  worth 
living.  His  crown  being  lost  in  battle,  he  passed 
his  declining  years  in  lonely  exile.  His  funeral  was 
celebrated  with  splendid  pomp  and  circumstance. 
Tradition  says  that  his  personal  possessions  were 
heaped  together  and  burned  in  a  lofty  pyre:  over 
it  towered  a  cloud  of  smoke,  while  from  beneath 
issued  a  stream  of  molten  gold.  So  passes  the  dream 
of  treasure.  Poor  Croesus !  He  brought  nothing 
into  this  world  and  carried  nothing  out  of  it. 

I  see  another  figure,  in  striking  contrast  with 
this:  an  old  man,  bearing  in  his  body  the  scars  of 
many  scourgings,  chained  to  his  Roman  guard, 
poor  and  lonely,  shivering  for  the  want  of  an  old 
cloak  which  he  had  left  at  Troas  in  more  prosper- 
ous days;  yet  protesting,  "I  have  all  and  abound!" 
His  life  has  been  passed  "in  labor  and  travail,  in 
hunger  and  thirst,  in  fastings  often,  in  cold  and 
nakedness" ;  yet  he  is  content  and  happy,  "as  poor 
yet  making  many  rich,  as  having  nothing  and  yet 
possessing  all  things."  This  man  was  rich — aye, 
richer  than  Croesus;  because  he  was  rich  toward 
God  I 


54  The  Home  Sanctuary 

He  was  now  writing  to  a  company  of  other  poor 
folk  at  Ephesus.  His  letter  might  appropriately 
be  entitled  "The  Riches  of  Grace."  In  it  he  gives 
the  inventory  of  his  possessions,  of  things  that  gold 
could  not  buy. 

All  these  have  come  to  him  through  grace;  that 
is,  the  unmerited  favor  of  God. 

For  merit  lives  from  man  to  man, 
But  never,  Lord,  from  man  to  thee. 

It  is  the  "unearned  Increment"  that  makes  our  mil- 
lionaires. (If  their  only  wealth  were  such  as  had 
been  acquired  in  accordance  with  the  primal  law 
of  nature,  "by  the  sweat  of  thy  face,"  it  would  in 
most  cases  be  an  easy  matter  to  count  it.)  God's 
millionaires  are  made  in  the  same  way;  and  this 
Paul  the  prisoner  was  one  of  them. 

His  sign  manual  was  "grace."  His  balance- 
sheet  was  an  account  of  Profit  and  Loss.  All  that 
he  had  ever  earned  was  entered  as  loss;  and  his 
only  profit  was  the  unearned  increment  which  God 
had  graciously  bestowed  upon  him.  He  had  some 
skill  as  a  tent-maker,  perhaps  some  modest  savings 
laid  by  for  a  rainy  day,  a  considerable  amount  of 
book  learning  as  a  university  graduate  and  pupil 
of  the  illustrious  Gamaliel,  a  valuable  franchise  of 
Roman  citizenship,  and  an  honorable  position  as 
chief  inquisitor  under  the  Jewish  Sanhedrin.  By 
most  men  such  acquisitions  are  treasured  as  hold- 
ings; but  Paul  did  not  so  estimate  them.  "Yea, 
verily,"  he  says,  "I  count  all  things  to  be  loss  for 


The  Poverty  of  Crcesus  55 

the  excellency  of  the  knowledge  of  Christ  Jesus 
my  Lord,  for  whom  I  suffered  the  loss  of  all  things, 
and  do  count  them  but  refuse  that  I  may  gain 
Christ  and  be  found  in  him!"  He  laid  everything 
of  this  sort  at  the  feet  of  Jesus  when  he  entered 
Into  covenant  with  him. 

So  much  for  the  "loss";  what  was  the  profit? 
It  was  briefly  comprehended  in  one  word;  "that  I 
may  win  Christ  and  be  found  in  him."  In  Christ 
he  found  a  competence  and  an  independent  for- 
tune. "All  things  are  yours,"  he  wrote  to  the  Cor- 
inthians, "whether  the  world,  or  life,  or  death,  or 
things  present,  or  things  to  come;  all  are  yours, 
and  ye  are  Christ's,  and  Christ  is  God's." 

In  our  text  he  itemizes  the  Riches  of  Grace. 

The  first  item  is  Redemption — "In  whom  we 
have  redemption  through  his  blood,  the  forgive- 
ness of  our  trespasses." 

The  word  "redemption"  means  a  buying 
back.  Paul  thinks  of  himself  as  having  been 
"sold  under  sin"  ;  but,  having  been  bought  back  out 
of  this  bondage,  he  has  entered  into  "the  glorious 
liberty  of  the  children  of  God." 

And  this  is  altogether  of  grace;  or,  as  he  puts  it, 
"according  to  the  riches  of  his  grace  wherein  he 
hath  abounded  toward  us."  A  few  years  before  he 
wrote  this  letter,  while  preaching  in  Jerusalem,  he 
had  been  arrested,  carried  to  the  castle  of  Antonia 
and  delivered  to  the  scourge.  At  this  juncture  he 
quietly  asked,  "Is  it  lawful  to  scourge  a  freeman, 
without  trial?"    The  chief  captain  said,  "Tell  me, 


5  6  The  Home  Sanctuary 

art  thou  a  Roman?"  He  answered,  "I  am."  The 
captain  said,  "With  a  great  sum  obtained  I  this 
freedom."  His  prisoner  repHed  proudly,  "But  I 
was  born  free!"  While  this  was  true  of  his  civil 
franchise,  he  would  not  for  a  moment  have  af- 
firmed it  of  that  freedom  wherewith  Christ  had 
made  him  free.  For  this  he  was  wholly  indebted 
to  Christ,  who  had  sacrificed  his  own  life  to  ran- 
som him  from  the  bondage  of  sin.  All  that  Paul 
had  ever  done  in  these  premises  was  simply  to  be- 
lieve. And  even  for  this  he  claimed  no  credit,  say- 
ing, ''By  grace  have  ye  been  saved,  through  faith; 
and  that  not  of  yourselves;  It  Is  the  gift  of  God." 

The  same  condition  is  affixed  to  redemption  in 
every  case.  We  are  redeemed  from  bondage  as 
the  Jews  were  delivered  out  of  Egypt.  Not  one 
of  them  bought  his  way  to  freedom  or  escaped  by 
his  own  effort.  God  "with  a  mighty  hand  and  a 
stretched-out  arm"  set  them  free. 

The  blood  of  the  Passover  was  the  visible  sign 
of  their  ransom;  but  the  blood  itself  was  ineifec- 
tive  save  as  it  was  sprinkled  upon  the  lintels  of  their 
doors.  Faith  is  the  hyssop  branch  with  which  the 
blood  is  applied  to  the  hearts  of  men. 

The  second  item  in  the  Inventory  of  Grace  is 
Adoption — "the  adoption  of  children,  by  Jesus 
Christ  himself,  according  to  the  good  pleasure  of 
his  will."  Any  man  can  say  "God";  but  no  man 
can  say  "Father"  who  has  not  been  received  by  the 
Spirit  of  adoption  Into  the  household  of  God. 

This  also  is  of  grace,  since  we  have  neither  done 


The  Poverty  of  Crcesus  57 

nor  can  do  anything  to  deserve  It.  The  penitent 
thief  had  no  time  to  make  merit  or  to  repair  the 
damages  of  a  life  of  sin.  He  had  only  an  hour  to 
live.  Yet  he  went  to  Paradise  as  an  adopted  son 
of  God.  It  Is  obvious  that,  In  his  case,  there  could 
be  no  personal  desert;  and,  so  far  as  adoption  Is 
concerned,  the  most  righteous  saint  on  earth  has 
done  no  more  than  he  to  deserve  It.  We  are  all 
alike  "chosen  according  to  the  good  pleasure  of  his 
will." 

And  the  choosing  Is  "through  Christ,"  who  Is 
the  Elder  Brother  of  us  all.  In  the  very  article  of 
death  he  reached  out  his  pierced  hand  to  the  peni- 
tent thief,  and  so  Introduced  him  Into  God's  fam- 
ily as  an  adopted  son.  He  alone  could  do  this, 
because  he  Is  God's  "only  begotten"  or  unadopted 
Son.  In  the  Epistle  to  the  Romans  it  is  written 
that  we  are  "foreordained  to  be  conformed  to  the 
Image  of  his  Son,  that  he  might  be  the  first-born 
among  many  brethren."  A  great  multitude  whom 
no  man  can  number  pay  tribute  in  heaven  to  the 
love  of  this  Elder  Brother,  who  has  brought  them 
Into  the  Father's  house. 

And  this  adoption  Is  on  one  condition;  to  wit, 
faith.  The  desire  of  Christ,  in  offering  himself  as 
a  ransom,  was  that  all  sinners  should  enter  into  this 
high  privilege ;  but  not  all  are  willing  to  have  it  so. 
There  are  multitudes  who  prefer  to  stand  upon 
their  own  merit,  as  It  is  written,  "He  came 
unto  his  own,  and  they  that  were  his  own  received 
him  not.     But  as  many  as  received  him,  to  them 


58  The  Home  Sanctuary 

gave  he  the  right  to  become  children  of  God,  even 
to  them  that  believe  on  his  name;  who  were  born 
not  of  blood,  nor  of  the  will  of  the  flesh,  nor  of  the 
will  of  man,  but  of  God."  The  penitent  thief  was 
not  translated  to  Paradise  without  a  confession  of 
his  faith.  It  was  briefly  comprehended  In  one  word, 
"LoRD^  remember  me  when  thou  comest  Into  thy 
kingdom!"  But  volumes  could  not  have  expressed 
more.     It  meant : 

Thee  my  new  Master  now  I  call, 
And  consecrate  to  thee  my  all. 

The  third  item  in  the  Inventory  of  Grace  is 
Sanctification — ''He  chose  us  In  him  before  the 
foundation  of  the  world;  that  we  should  be  holy 
and  without  blemish  before  him." 

No  one  Is  made  perfect  at  conversion.  Min- 
erva is  said  to  have  leaped  full-armed  from  the 
forehead  of  Jove;  but  no  Christian  Is  born  that 
way.  Character  Is  a  development  under  the  Influ- 
ence of  the  Spirit  of  God.  No  one  Is  a  true  Chris- 
tian who  Is  not  growing  better  every  day.  He  may 
not  be  conscious  of  It,  may  lament  that  he  Is  "liv- 
ing at  a  poor  dying  rate";  but  grow  he  must.  He 
cannot  stand  still.  Living  is  growing.  Following 
Christ  is  moving  on.  The  seagulls  In  the  wake  of 
a  steamer  which  Is  making  thirty  knots  an  hour 
seem  to  poise  on  motionless  wings;  nevertheless, 
though  noiselessly  and  Imperceptibly,  they  are 
keeping  pace  with  the  ship.  So  does  the  humblest 
Christian  advance  In  his  spiritual  life;  and  the  fact 
that  he  mourns  his  Imperfection  and  Is  ambitious 


The  Poverty  of  Crcesus  59 

to  "fly  up  the  heavenly  way,"  Is  proof  presumptive 
of  his  growing  toward  God. 

This,  too,  is  of  grace;  wherefore  sanctlfication  is 
called  "growth  in  grace."  And  every  new  attain- 
ment is  reckoned  among  the  gifts  of  the  Spirit, 
who  is  himself  fittingly  called  "the  gift  of 
God." 

And  whatever  attainments  we  make  in  the  higher 
life  are  through  Christ;  for  the  function  of  the 
Spirit  is  to  take  of  the  things  of  Jesus  and  show 
them  unto  us.  The  Master  said,  "He  shall  bring 
to  your  remembrance  all  that  I  said  unto  you."  It 
is  thus  that  he  is  ever  kept  before  us  as  our  Lord 
and  Exemplar;  so  that  the  truths  of  his  preaching 
become  our  Creed  and  its  precepts  become  our 
Moral  Code ;  and  our  growth  In  character  Is  meas- 
ured by  our  earnestness  in  striving  to  be  like  him. 

And  faith  is  the  vital  nexus  by  which  we  are 
bound  to  him.  It  is  obvious  then  that  everything 
depends  on  our  believing.  The  faith  on  which  our 
growth  is  conditioned  must  be  a  living  faith;  that 
Is,  a  faith  expressing  Itself  in  works.  A  moral  life 
has  Its  beginning  In  faith.  It  Is  recorded  that  when 
one  came  to  Jesus  asking,  "What  must  we  do  that 
we  might  work  the  works  of  God?"  that  is,  "How 
shall  we  do  such  works  as  will  commend  us  to 
God?"  he  answered,  "This  Is  the  work  of  God, 
that  ye  believe  In  Him  whom  he  hath  sent."  No 
man  can  expect  to  be  on  friendly  terms  with  the 
King  while  rejecting  the  King's  son.  No  one  who 
refuses  to  believe  in  the  only-begotten  Son  of  God 


6o  The  Home  Sanctuary 

can  reasonably  hope  to  build  up  such  a  character 
or  to  perform  such  works  as  shall  make  him  worthy 
of  the  complacent  love  of  God. 

The  fourth  item  in  the  Inventory  is  Glorifica- 
tion. This  means  heaven;  for  in  due  time  the 
riches  of  grace  become  the  riches  of  glory.  Here 
are  the  links  of  the  living  chain:  "Whom  God 
foreknew  he  also  foreordained  to  be  conformed  to 
the  image  of  his  Son;  .  .  .  and  whom  he  fore- 
ordained, them  he  also  called ;  and  whom  he  called, 
them  he  also  justified;  and  whom  he  justified,  them 
he  also  glorified." 

This  glorification  is  also  of  grace.  Heaven  is  re- 
ferred to  as  our  "purchased  possession'';  but  the 
purchase  price  is  never  paid  by  us.  The  Land  of 
Promise  which  was  apportioned  among  the  chil- 
dren of  Israel  was  not  held  by  them  in  fee  simple. 
Every  farm  was  a  leasehold  held  for  God.  In  like 
manner  the  better  country  for  which  we  look  is 
not  for  those  who  claim  it  by  right  of  ownership 
or  merit,  but  for  such  as  are  willing  to  hold  it  as  an 
inheritance  received  through  the  unmerited  favor 
of  God. 

And  this  again  is  through  Christ.  The  counter- 
sign at  heaven's  gate  is,  "In  His  Name!"  A 
stranger  came  to  my  study  to  see  me  recently,  and, 
as  it  chanced  to  be  my  busy  hour,  I  felt  obliged  to 
say  no.  On  being  informed,  however,  that  he  was 
a  friend  of  my  son  I  laid  everything  by  and  gave 
him  a  cordial  welcome.  He  who  would  get  into 
heaven  must  do  it  In  like  manner.    The  door  is  al- 


The  Poverty  of  Crcesus  6i 

ways  open  to  those  who  can  claim  a  cordial  ac- 
quaintance with  the  King's  Son. 

But  that  claim  must  be  substantiated  by  faith  in 
him.  In  heaven  there  are  "ten  thousand  times  ten 
thousand  and  thousands  of  thousands"  of  saints 
triumphant;  but  there  is  not  one  among  them  who 
can  not  join  in  the  song,  'Worthy  art  thou;  for 
thou  wast  slain  and  didst  purchase  unto  God  with 
thy  blood  men  of  every  tribe  and  tongue  and  peo- 
ple and  nation,  and  madest  them  to  be  unto  our 
God  a  kingdom  and  priests!" 

Such  is  the  Inventory  of  Grace.  Its  increment 
is  all  unearned,  all  of  grace,  through  Christ  by 
faith  in  him. 

But  responsibilities  as  well  as  privileges  are  in- 
volved in  these  possessions.  A  cab-driver,  sitting 
drowsily  aloft  with  his  lines  in  hand,  was  aroused 
by  a  voice  saying,  ''Are  you  thus  and  so?"  The 
speaker  was  an  attorney,  who,  on  receiving  an  af- 
firmative answer,  added,  "I  have  a  letter  stating 
that  your  uncle  in  England  has  left  you  twenty 
thousand  pounds."  The  man  seemed  dazed  for 
a  moment;  then  realizing  his  good  fortune  he  un- 
covered himself,  saying  simply,  "Good-by,  hat!" 
No  more  cab-driving  for  the  heir  of  a  fortune!  If 
once  we  could  realize  what  it  means  to  be  pos- 
sessed of  the  riches  of  grace,  we  should  be  able  to 
put  a  truer  estimate  on  the  beggarly  things  of  the 
lower  life.  We  should  be  moved  to  say,  like  Paul, 
"I  count  all  things  to  be  loss  .  .  .  that  I  may 
gain  Christ  and  be  found  in  him !"  For  if  Christ  be 


62  The  Home  Sanctuary 

ours,  all  things  are  ours.  We  are  "children  of 
God;  and  if  children,  then  heirs;  heirs  of  God  and 
joint-heirs  with  Christ"  to  "an  inheritance  incor- 
ruptible and  undefiled  and  that  fadeth  not  away." 
This  being  so,  what  manner  of  persons  ought  we 
to  be?  God  help  us  to  value  aright  our  present 
privileges  and  the  purchased  possession  that  awaits 
us! 

Our  treasure  is  laid  up  in  bags  that  wax  not  old. 
We  are  richer  than  Croesus !  Our  wealth  is  ex- 
pressed in  terms  of  eternal  life.  Fire  cannot  burn 
it;  death  cannot  deprive  us  of  it.  Aye,  richer  than 
Croesus,  a  thousandfold,  is  the  man  who  is  rich 
toward  God ! 

8.  PRAYER 

O  Lord,  give  me  a  sincere  ambition  to 
make  the  most  of  myself  and  do  my  utmost 
for  thee.  And,  having  done  my  best,  make 
me  content  with  my  lot.  Give  me  enough  of 
food  convenient  for  me.  Enrich  me  with  the 
treasure  which  this  world  can  neither  give  nor 
take  away.  Give  me  to  know  the  riches  of 
thy  grace.  Be  thou  my  all  in  all;  for  Christ's 
sake.     Amen. 

9.  HYMN:     "Father,  whate'er  of  earthly  bliss." 

10.  BENEDICTION 

Now  may  the  God  of  peace,  who  brought 
again  from  the  dead  our  Lord  Jesus  Christ, 


The  Poverty  of  Crcesus  63 

that  great  Shepherd  of  the  sheep,  through  the 
blood  of  the  everlasting  covenant,  make  you 
perfect  in  every  good  work  to  do  his  will, 
through  Jesus  Christ,  to  whom  be  glory  for- 
ever.    Amen. 


0 


FIFTH  SERVICE 

The  Double-Minded  Man 

I.  INVOCATION 

THOU    Eternal    and    Ever-blessed    God ! 

I  confess  my  inability  to  approach  thee 
aright.  Give  me  a  spirit  of  humble  faith  and 
reverent  boldness  as  I  draw  near  in  the  Name 
of  Christ.  Teach  me  my  need  and  thy  suf- 
ficiency; and  permit  me  to  enrich  my  soul  with 
thee;  for  Jesus*  sake.     Amen. 

a.  HYMN:      "Hark,   ten    thousand    harps  and 
voices." 

3.  SCRIPTURE  LESSON 

I  Kings  18:17-21. 
Luke  16  :i-i3. 

4.  PRAYER 

O  God,  my  Father,  I  thank  thee  for  the 
revelation  of  thy  love.  I  know  thou  art  the 
adorable  One,  Infinite,  eternal,  and  unchange- 
able in  all  thy  glorious  attributes.  Angels 
and  archangels  worship  thee  with  veiled  faces, 
crying,  "Holy,  holy,  holy.  Lord  God  Al- 
mighty!" I  am  affrighted  when,  bearing  the 
shameful  burden  of  sin,  I  venture  to  lift  my 
eyes  toward  thee.  But,  blessed  be  thy  Name, 
64 


The  Double-Minded  Man  65 

thou  hast  declared  thy  willingness  in  Christ 
to  remove  that  burden.     In  his  Name  I  ap- 
proach thee;  and,  in  the  spirit  of  adoption, 
call  thee  Father.    Thou  lovest  me.    Oh,  won- 
derful grace !     What  manner  of  love  is  this, 
that  I  should  be  called  a  child  of  God !    And 
thou  hast  a  blessed  surprise  in  store  for  me 
farther  on.     Now  are  we  sons  of  God;  but 
it  doth  not  yet  appear  what  we  shall  be.     Eye 
hath  not  seen,  nor  ear  heard,  neither  have  en- 
tered into  the  heart  of  man  the  things  which 
thou  hast  prepared  for  those  that  love  thee. 
And    meanwhile    thou    leadest    me    through 
green  pastures  and  by  still  waters  toward  the 
apocalypse  of  thy  grace.     I  am  assured  that 
all   things,    here    and   now,    are   working   to- 
gether for  my  good,  because  I  love  thee.    Are 
my  pains  and  sorrows,  my  failures  and  dis- 
appointments,   my    long    nights    and    weary 
days,  all  included  in  thy  blessed  plan  for  me  ? 
Then,   Lord,   if  I   must  needs  glory,   I  will 
glory  in  tribulation;  for  tribulation  worketh 
patience,  and  patience  experience,  and  experi- 
ence hope;  and  hope  maketh  not  ashamed. 
Help  me  ever  to  see  the  bright  light  in  the 
cloud  of  thy  Providence.     Enable  me  to  rest 
and  be  quiet.    Teach  me  to  pray  with  faith — 
not  for  myself  only,  but  for  all  who  are  in 
trouble  and  calling  upon  thee.     Enlarge  my 
heart  in  self-forgetfulness,  and  make  me  more 
like  Christ,  who  came  not  to  be  ministered 


66  The  Home  Sanctuary 

unto,  but  to  minister.  Make  me  of  some  use 
in  this  world ;  and  to  that  end  make  me  ready 
to  go  wherever  I  am  sent  to  do  thy  holy  will ; 
for  Jesus'  sake.    Amen. 

5.  HYMN:     "Oh,  could  I  speak  the  matchless 

worth!" 

6.  OFFERING 

7.  THE  SERMON 

The  Double-Minded  Man 

"If  any  of  you  lacketh  wisdom,  let  him  ask  of 
God,  who  giveth  to  all  liberally  and  upbraideth 
not ;  and  It  shall  be  given  him.  But  let  him  ask 
in  faith,  nothing  doubting:  for  he  that  doubteth 
is  like  a  surge  of  the  sea  driven  by  the  wind  and 
tossed.  For  let  not  that  man  think  that  he  shall 
receive  anything  of  the  Lord;  a  double-minded 
man,  unstable  in  all  his  ways."     (James  i :  5-8.) 

It  is  quite  certain  that  nobody  would  ever  charge 
James  with  being  a  double-minded  man.  He  had 
one  mind,  and  It  was  usually  made  up.  His  colors 
were  nailed  to  the  mast :  there  was  no  question  as 
to  what  he  believed;  and  he  was  ever  ready  to  give 
a  reason  for  the  faith  that  was  In  him. 

He  was  pastor  of  the  church  In  Jerusalem  and, 
by  reason  of  the  Importance  of  his  parish,  was 
probably  regarded  as  the  leading  preacher  of  his 
time.  He  has  left  nothing  but  a  brief  epistle  In  five 
chapters,  which  is  called  "general"  because  It  Is  ad- 


The  Double-Minded  Man  67 

dressed  not  to  any  particular  church,  but  to  Chris- 
tians of  all  time.  We  gain  from  this  epistle  an  ink- 
ling of  his  homiletic  method;  for  it  appears  to  be 
largely  made  up  of  sermon  "briefs."  There  is  one 
on  The  Tongue,  another  on  Doing  versus  Talking, 
another  on  Faith  without  Works. 

In  our  text  we  have  the  outline  of  a  sermon  on 
The  Double-Minded  Man.  His  name  is  given. 
As  the  Greek  furnished  the  preacher  with  no  suit- 
able name,  he  was  obliged  to  coin  one;  to  wit, 
"Dipsychus,"  the  man  with  two  minds,  and  neither 
of  them  made  up. 

The  sermon  is  in  the  nature  of  a  character  study. 
The  artist  paints,  like  an  impressionist,  in  bold  out- 
lines, beginning  a  long  way  off.  My  purpose  is 
simply  to  fill  out  the  syllabus  which  he  here  gives 
us. 

I,   ^Y/  any  of  you  lacketh  wisdom,** 

Our  mental  equipment  is  made  up  of  two  things : 
Knowledge  and  Wisdom.  By  knowledge  is  meant 
all  that  we  acquire  through  the  five  physical  senses ; 
by  wisdom  all  that  lies  beyond  the  province  of  the 
physical  senses  and  within  the  purview  of  faith,  a 
sixth  sense  which  is  given  us  for  the  apprehension 
of  spiritual  things.  Knowledge  is  important;  but 
"wisdom  is  the  principal  thing."  It  has  to  do  with 
the  great  problems  that  take  hold  of  eternal  life. 
One  can  get  along  without  solving  the  secrets  of 
nature ;  but  to  know  about  God  and  the  Atonement, 
Immortality,  Character  and  Usefulness — this  is  of 
vital  moment.    Wherefore,  get  wisdom;  and  with 


68  The  Home  Sanctuary 

all  thy  getting  get  understanding  as  to  the  great 
questions  that  center  In  God. 

But  who  Is  this  that  "lacketh  wisdom"?  You 
and  I ;  everybody.  There  are  three  kinds  of  people 
in  the  world.  First,  those  who  lack  wisdom  and 
are  not  aware  of  It.  These  are  the  sciolists,  who 
can  not  be  taught  anything,  because  they  Imagine 
they  know  It  all.  Secondly,  those  who  lack  wisdom 
and  don't  care.  These  are  the  agnostics,  which  Is 
the  Greek  equivalent  of  the  Latin  Ignoramuses. 
The  great  problems  of  life  and  Immortality  are 
nothing  to  them ;  they  have  glanced  at  them,  seen  the 
difficulty  of  solution,  and  given  them  up.  Thirdly, 
those  who  lack  wisdom  and  would  give  anything  In 
the  world  for  It.  They  know  how  much  depends 
upon  it.  Are  they  doubters  ?  Yes.  Every  thinker 
Is  a  doubter.  There  Is  no  harm  In  that;  the  harm 
Is  In  keeping  on  doubting  and  never  getting  over 
It.  The  honest  doubter  Is  In  agony  until  he  has 
solved  the  questions  that  perplex  him.  He  can  not 
sleep  until  he  has  found  out.  The  man,  on  the 
contrary,  who  nurses  his  doubts  and  makes  a  display 
of  them  is  not  a  doubter  at  all,  but  an  unbeliever. 
He  plays  with  great  problems  and  fancies  he  Is 
thinking  them  out.  He  denies  truth  while  insist- 
ing that  he  Is  trying  to  discover  it.  But  suppose  a 
man  Is  really  an  honest  doubter  and  eager  to  get 
wisdom,  what  shall  he  do? 

II.   '7/  any  of  yoii  lacketh  wisdom^  let  him — '^ 
What?     Think?     By  all  means.     And  here  again 


The  Double-Minded  Man  69 

there  are  three  kinds  of  people.  First,  those  who 
think  they  are  thinking  when  they  are  doing  noth- 
ing of  the  kind.  They  do  not  grapple  with  a  ques- 
tion, but  skim  along  the  surface  of  it.  A  butterfly 
makes  its  way  from  one  flower  to  another  in  the 
same  way,  hovering  over  each  for  an  instant  and 
then  speeding  on;  but  here  comes  a  busy  bee,  who 
goes  down  into  an  apple  blossom  and  stays  there 
till,  when  he  comes  forth,  his  thighs  are  laden  with 
sweetness.  He  has  something  to  show  for  it.  Sec- 
ondly, those  who  do  not  take  the  trouble  to  think  at 
all.  Thinking  means  brain-sweat.  It  is  easier  to 
farm  out  their  thinking  than  to  do  it  themselves. 
The  minister,  the  book-writer,  and  the  newspaper 
man  stand  ready  to  frame  opinions  for  them.  The 
result  is  that  their  confession  of  faith  is  merely  an 
echo,  not  a  voice  from  the  depths  of  their  own  souls. 
They  are  "taken  up  in  the  lips  of  talkers"  and  on 
they  go — 

Crooked  or  straight,  through  quags  or  thorny  dells, 
True  to  the  jingling  of  their  leader's  bells. 

Thirdly,  those  who  really  think — think  down  into 
the  depths  of  a  problem,  and  keep  on  thinking  un- 
til they  have  thought  to  the  end  of  it.  With  what 
result?  Do  they  arrive  at  wisdom?  Oh,  no!  The 
problems  of  the  spiritual  realm  can  not  be  solved 
by  the  unaided  mind  of  man.  A  question  in  natural 
science  may  be  satisfactorily  answered  on  the  evi- 
dence of  the  physical  senses;  but  when  a  man  gets 
beyond  the  circumscription  of  his  finger-tips  and 
wrestles  with  the  questions  of  the  unseen  world  he 


70  The  Home  Sanctuary 

must  have  help.  His  thinking  is  not  in  vain;  since 
it  leads  him  to  a  deeper  conviction  of  his  lack  of 
wisdom  and  a  profound  sense  of  his  need  of  divine 
help  to  supply  it.     Therefore — 

III.  'Y/  any  of  you  lacketh  wisdom,  let  him  ask 
of  Godr 

But  why  of  God?  Why  not  ask  of  those  who 
call  themselves  philosophic  experts?  Because, 
while  they  are  subject  to  the  same  limitations  that 
hamper  us,  God,  who  lives  in  the  realm  of  the 
spiritual,  knows  all  about  it.  Yes,  God  knows,  if 
only  he  can  be  induced  to  tell.  He  knows  all  about 
himself,  about  immortality  and  about  the  redemp- 
tive work  which  he  has  wrought  in  our  behalf 
through  his  only-begotten  Son.  He  knows  every- 
thing ! 

Eternity  with  all  its  years 

Stands  present  to  thy  view; 
To  thee  there's  nothing  old  appears, 

Great  God,  there's  nothing  new ! 

He  not  only  knows,  but,  If  he  can  be  induced  to 
speak,  he  will  speak  with  authority.  In  the  divine 
terminology  there  are  no  ifs  or  peradventures;  only 
Yea  and  Amen. 

It  Is  at  this  very  point,  however,  that  an  objec- 
tion Is  interposed  by  those  who  want  a  religion  with 
authority  left  out.  How  preposterous  that  Is !  A 
government  without  authority  is  a  government 
without  statutes  or  ordinances.  Navigation  with- 
out authority  is  sailing  without  chart  or  compass. 


The  Double-Minded  Man  71 

Trade  without  authority  is  buying  and  selling  with- 
out a  poundweight  or  a  yardstick.  It  Is  like  fishing 
without  a  line,  bob  or  sinker,  voting  without  a  bal- 
lot, eating  without  food,  and  living  without  breath. 
A  religion  without  authority  Is  simply  no  religion. 

But  will  God  speak?  If  the  man  who  lacks  wis- 
dom makes  a  humble  prayer,  Is  there  reason  to 
suppose  that  God  will  answer  It? 

IV.  '^Let  him  ask  of  God,  who  giveth  to  all 
liberally  and  upbraideth  not;  and  it  shall  be  given 
himJ'  There  Is  a  definite  promise,  one  of  a  thou- 
sand, and  the  petitioner  may  depend  upon  It. 

But  how  will  God  answer?  Will  he  pour  wis- 
dom Into  the  heart  of  a  man,  or  by  a  direct  revela- 
tion instruct  him?  Not  at  all.  He  will  refer  him 
to  his  Word.  The  Scriptures  were  given  to  this 
very  end;  and  we  are  divinely  enjoined  to  search 
them,  because  In  them  we  rightly  "think  we  have 
eternal  life."  The  solution  of  spiritual  problems 
given  in  the  Scriptures  is  upon  the  authority  of  a 
"Thus  salth  the  Lord";  for  the  Book  was  "written 
by  holy  men  as  they  were  moved  by  the  Spirit  of 
God." 

"Aye;  but,"  they  say,  "this  begs  the  whole  ques- 
tion. You  ask  us  to  go  to  God,  when  as  yet  we 
are  not  sure  there  Is  a  God,  and  to  accept  the  state- 
ments of  the  Bible  while  we  are  still  In  doubt  as 
to  whether  It  is  really  the  Word  of  God." 

Very  well:  the  pastor  of  the  Jerusalem  Church 
had  evidently  anticipated  an  objection  of  this  sort; 
for  he  continues : 


72  The  Home  Sanctuary 

V.   ^^Biit  let  him  ask  in  faith.'' 

This  means  that  there  Is  something  for  a  man 
to  beheve,  at  the  very  outset  of  his  quest.  The  first 
thing  to  beheve  is  that  there  is  a  God.  For  "he 
that  cometh  to  God  must  beheve  that  he  is,  and 
that  he  is  the  rewarder  of  them  that  seek  after 
him."  If  a  man  is  an  atheist  his  search  for  wisdom 
Is  a  hopeless  one;  for  he  who  hath  said  in  his  heart 
"There  is  no  God"  is  pronounced  to  be  a  fool;  and 
"Though  thou  shouldest  bray  a  fool  in  a  mortar, 
yet  will  not  his  foolishness  depart  from  him." 

But  how  about  the  Scriptures?  It  is  here  that 
the  Lord  shows  himself  "the  rewarder  of  them  that 
diligently  seek  him";  for  the  Bible  is  his  overture 
to  all  truth-seekers.  If  there  is  a  God  anywhere 
In  the  universe  and  we  are  his  offspring,  is  it  likely 
that  he  would  leave  us  without  guidance,  like  ship* 
wrecked  sailors  on  a  boundless  sea?  The  sugges- 
tion Is  not  only  contrary  to  Instinct,  but  to  reason  as 
well. 

Here  is  a  Book  that  claims  to  be  the  authorita- 
tive Word  of  God.  What  shall  we  do  with  it? 
The  least  that  can  be  expected  is  that  we  shall  ap- 
proach It  as  we  would  any  other  book;  that  is, 
without  prejudice.  How  does  a  man  read  Dana's 
Geology  or  a  volume  of  Macaulay's  History? 
Does  he  begin  by  assuming  that  it  can  not  be  relied 
upon?  On  the  contrary,  he  assumes  Its  truth  un- 
til he  has  found  something  within  to  discredit  it. 
The  trouble  is  that  in  these  controversial  days, 
when  men  imbibe  their  views  of  Inspiration  from 


The  Double-Minded  Man  73 

its  enemies,  they  read  the  Bible  with  a  preliminary 
conviction  that  they  can  not  believe  it.  What  can 
God  reveal  to  a  man  with  such  a  hoodwink  over 
his  eyes?  I  do  not  believe  that  anybody  ever  read 
his  Bible  with  a  mind  free  from  prejudice  and  open 
to  conviction  who  did  not  conclude  his  search  for 
wisdom  by  saying,  "This  is  the  veritable  Word  of 
God." 

VI.  But,  adds  James,  the  prayer  for  wisdom 
must  be  made  ^^ without  douhtingJ'  Why  so?  Be- 
cause '%e  that  douhteth  is  like  a  surge  of  the  sea 
driven  by  the  wind  and  tossed/' 

A  wave  does  not  travel;  it  gets  nowhere.  The 
winds  move,  the  waters  move ;  but  the  wave  simply 
marks  time.  It  is  a  local  disturbance,  nothing  more. 
So  is  he  that  doubteth.  He  wonders,  vacillates 
and  decides  nothing  either  way.  ^^Let  not  that 
man  think  that  he  shall  receive  anything  of  the 
Lord/'  And  the  fault  is  not  the  Lord's,  but  his. 
He  Is  not  in  a  receptive  mood,  wherefore  the  Lord 
has  nothing  for  him.  He  is  a  coquette  between  two 
charmers.  Truth  and  Error,  with  neither  yes  nor 
no  for  either  of  them. 

VIL  This  is  Dipsychus,  ^Uhe  double-minded 
man'' ;  and  he  is  ^'unstable  in  all  his  ways." 

The  ways  of  a  man  are  briefly  comprehended  in 
his  creed  and  his  conduct.  Dipsychus  has  no  creed; 
and,  not  having  any  creed  of  his  own,  he  is  fond  of 
insisting  that  nobody  else  shall  have  one.  He  Is  a 
free-thinker.  Ask  him  what  he  believes  about  God, 
or  the  divinity  of  Christ,  or  the  Atonement,  or  the 


74  The  Home  Sanctuary 

Inspiration  of  the  Scriptures,  or  the  Life  Beyond, 
and  he  will  tell  you  that  he  has  not  decided  about 
these  matters,  and  will  be  likely  to  add  that  In  his 
opinion  these  are  riddles  which  can  not  be  found 
out. 

The  result  Is  that,  having  no  creed,  he  has  no 
code  of  morals;  for  a  man's  moral  principles  are 
built  upon  his  convictions  of  truth.  The  free- 
thinker Is  therefore  a  free-liver;  and  If  his  life  Is  not 
so  lawless  as  his  manner  of  thought,  It  is  simply  be- 
cause a  sense  of  expediency  and  common  decency 
controls  him.  The  logical  sequence  of  Thlnk-as- 
you-please  Is  Go-as-you-please. 

So  Dipsychus  Is  ^'unstable  in  all  his  ways!^  He 
Is  like  Reuben,  of  whom  Jacob  said,  ''Boiling  over 
as  water,  thou  shalt  not  have  the  pre-eminence." 
To  have  pre-eminence  Is  to  reach  the  highest  levels 
of  life;  and  the  double-minded  man  Is  Incapable 
of  doing  It. 

What,  then.  Is  the  conclusion  of  the  matter?  It 
Is  found  in  the  words  which  Elijah  addressed  to 
the  multitudes  on  the  day  of  the  Lord's  Contro- 
versy: "How  long  go  ye  limping  between  the  two 
sides?"  The  figure  is  of  one  crossing  from  side  to 
side  and  resting  nowhere.  "How  long  go  ye  limp- 
ing between  the  two  sides?  If  Jehovah  be  God, 
follow  him ;  but  If  Baal,  then  follow  him  !"  Choose, 
one  way  or  the  other.  Be  a  Christian  If  you  can, 
or  an  Infidel  if  you  must;  In  any  case  do  not  con- 
tinue to  be  forever  divided  betwixt  the  two. 

The  great  problems  are  before  you.    Face  them, 


The  Double-Minded  Man  75 

my  friend,  and  look  them  in  the  eyes.  What  do 
you  think  of  God?  What  do  you  think  of  the 
Bible?  What  do  you  think  of  Christ?  What  do 
you  think  of  the  Passion  of  the  Cross  ?  What  do  you 
think  of  heaven  and  hell?  You  don^t  know?  You 
haven't  made  up  your  mind?  Yet  these  are  the 
problems  of  life !  I  pray  you  do  not  sleep  to-night 
until  you  have  grappled  with  them.  Think  some- 
thing to  the  end.  Arrive  somewhere.  Be  able  to 
give  a  reason  for  the  faith  or  for  the  un faith  that 
is  in  you.  Get  a  foothold,  a  place  to  stand  on.  Be 
in  a  position  to  say  of  something,  "This  I  know!" 
Find  some  place  on  terra  firma  as  a  standpoint  for 
the  solution  of  problems  farther  on;  and,  having 
found  a  standpoint,  hold  it !  Let  no  passing  wind 
of  controversy  swerve  you.  Put  your  feet  in  your 
coign  of  vantage  and  quit  yourself  there  like  a  man 
with  a  mind  of  his  own.  And  be  ready  on  occasion 
to  speak  up  like  Luther,  "Here  I  stand!  I  can  not 
otherwise :    God  help  me !" 

8.  PRAYER 

Good  Lord,  deliver  me  from  a  double 
mind.  Show  me  the  solid  ground  of  truth 
and  righteousness,  and  help  me  to  plant  my 
feet  upon  it.  Give  me  the  grace  of  steadfast- 
ness that  I  may  hold  out.  Make  me  faithful 
even  unto  death;  and  then,  for  Jesus'  sake, 
give  me  an  abundant  entrance  into  life.  Amen. 

9.  HYMN:    "Jesus,  Saviour,  pilot  me!" 


76  The  Home  Sanctuary 

lo.  BENEDICTION 

The  grace  of  our  Lord  Jesus  Christ,  the 
love  of  God  the  Father  and  the  communion 
of  the  Holy  Ghost  be  with  you.    Amen. 


SIXTH  SERVICE 

Behold,  What  Manner  of  Love! 

I.  INVOCATION 

God,  my    refuge  and    strength,  incline 


0 


my  heart  to  seek  thy  presence  in  Jesus' 
Name.  Thou  hast  said,  "When  the  poor  and 
needy  seek  water  and  there  is  none,  I  will  hear 
them  and  not  forsake  them."  My  fainting 
soul  crieth  out  unto  thee,  as  in  a  dry  and 
thirsty  land.  Oh,  give  me  to  drink  of  the  liv- 
ing waters  of  thy  Grace.  Be  near  to  bless 
me;  for  in  thy  presence  is  fullness  of  joy. 
Amen. 

2.  HYMN:       "Come,     Holy     Spirit,     heavenly 

Dove!" 

3.  SCRIPTURE  LESSON 

Psalm  103. 
Luke  15  :ii-32. 

4.  PRAYER 

Father  in  Heaven,  what  more  couldst  thou 
have  done  for  me  that  thou  hast  not  done? 
Thy  loving-kindnesses  are  as  the  sands  of  the 
seashore  for  multitude.  Thou  hast  breathed 
into  my  nostrils  the  breath  of  life,  fed  me  and 

77 


78  The  Home  Sanctuary 

clothed  me,  lulled  me  to  sleep  at  night,  and 
waked  me  every  morning  to  a  new  day  of 
privilege  and  opportunity.  I  have  sinned 
against  thy  holy  law;  but  thou  hast  not  dealt 
with  me  after  my  sins,  nor  rewarded  me  ac- 
cording to  mine  iniquities.  Thou  hast  so  loved 
me  as  to  give  thine  only-begotten  and  well- 
beloved  Son  to  pay  my  ransom  from  the 
shame,  the  penalty,  and  the  power  of  sin;  and 
thou  hast  promised  all  the  benefits  of  his  vi- 
carious death  on  the  sole  and  simple  condition 
that  I  believe  in  him.  What  manner  of  love  is 
this?  What  shall  I  render  unto  thee  for  all 
thy  tender  mercies  ?  I  will  take  the  cup  of  thy 
salvation  and  pay  unto  thee  my  solemn  vows. 
I  can  do  no  more.  Help  me  to  do  no  less.  I 
have  vowed  to  follow  Christ  as  my  Prophet, 
Priest  and  King.  Help  me  to  keep  that  sol- 
emn vow.  I  would  take  my  full  salvation  and 
follow  closely  in  his  steps.  He  went  about 
doing  good;  help  me  to  go  about  in  the  same 
way.  He  came  Into  the  world  to  seek  and  to 
save  the  lost;  and  he  said,  "As  the  Father 
hath  sent  me,  so  send  I  you";  wherefore  I 
would  make  it  my  first  business  to  seek  and  to 
save.  I  have  friends  who  know  thee  not; 
help  me  to  bring  them  to  thee.  Make  me  a 
minister  of  thy  grace.  Show  me  how  to 
preach  the  evangel  in  my  walk  and  conversa- 
tion. Bless  all  who  profess  thy  Name  and 
make  them   faithful.      Deepen  their  convic- 


Behold,  what  Manner  of  Love!       79 

tlons  of  truth  and  righteousness.  Make  them 
ever  loyal  to  thee.  Make  them  deaf  to  the 
clamor  of  unbelief  and  blind  to  the  allure- 
ments of  sin.  Serve  thyself  with  them  and 
with  me  also  as  long  as  life  endures.  And 
when  the  time  comes  for  promotion,  see  to  it, 
dear  Lord,  that  I  am  fully  prepared  to  meet 
the  larger  tasks  of  the  life  beyond.  This  I 
ask  in  the  name  of  Jesus  Christ,  my  Lord  and 
Redeemer.     Amen. 

5.  HYMN:     "Jesus,  lover  of  my  soul.'' 

6.  OFFERING 

7.  THE  SERMON 

^^Behold,  what  Manner  of  LoveF^ 

"Behold,  what  manner  of  love  the  Father  hath 
bestowed    upon    us,    that   we   should   be  called 
children  of  God ;  and  such  we  are.     For  this 
cause  the  world  knoweth  us  not,  because  it  knew 
not  him.     Beloved,  now  are  we  children  of  God, 
and  it  is  not  yet  made  manifest  what  we  shall  be. 
We  know  that,  if  he  shall  be  manifested,  we  shall 
be  like  him ;  for  we  shall  see  him  even  as  he  is. 
And  every  one  that  hath  this  hope  set  on  him 
purifieth  himself,  even  as  he  is  pure."     (i  John 
3:  1-3.) 
The  keynote  here  is  struck  In  the  word  "Be- 
hold!"    It  Is  like  an  Index-finger  pointing  to  some- 
thing worth  seeing.     It  Is  as  If  the  writer  cried, 
"Attention!     I  show  you  a  wonderful  thing!" 

What  is  the  wonderful  thing  to  which  our  minds 
are  thus  directed?    Is  it  the  love  of  God?    Not  at 


8o  The  Home  Sanctuary 

all.  To  say  that  God  Is  love  is  to  say  what  every- 
body knows.  It  Is  written  across  the  skies.  The 
birds  sing  it,  the  brooks  murmur  it.  The  common- 
est gifts  of  Providence  bear  witness  to  it.  Every 
pulsation  of  life  manifests  it. 

But  the  reference  here  is  to  a  significant  phase  of 
the  Divine  love.  "Behold,  what  manner  of  love!" 
And,  reading  on,  we  perceive  that  our  attention  is 
called  to  that  gracious  "manner"  or  manifestation 
of  love  by  which  we,  undeserving  sinners  that  we 
are,  are  restored  to  our  original  and  normal  place 
in  the  family  of  God. 

A  picture  of  this  "manner  of  love"  was  drawn 
In  vivid  colors  by  our  Lord  in  the  Parable  of  the 
Prodigal  Son.*  A  young  man  is  sitting  at  table 
In  his  father's  house.  He  Is  pale,  haggard,  scarred 
with  the  signs  of  a  misspent  life.  What  right  has 
he  here  ?  He  had  been  happy  In  his  boyhood  under 
the  old  roof-tree;  but  the  Wanderlust  seized  him. 
He  said  to  his  father,  "Give  me  the  portion  of  thy 
substance  that  falleth  to  me" ;  and  thereupon  he 
took  his  journey  Into  a  far  country,  where  he 
wasted  his  substance  In  riotous  living.  Then  came 
the  famine,  the  famine  that  Inevitably  comes  In 
every  wayward  life;  and  he  began  to  be  In  want. 
Out  In  the  swine-field,  friendless  and  famishing,  he 
came  to  himself  and  said,  "I  will  arise  and  go  to 
my  father."  And,  strange  to  say,  his  father  re- 
ceived him.     Behold,  what  manner  of  love !     His 

*It    may    be    remarked,    in    passing,    that    the    best    exposition    of    the 
Parable  oi  the  Prodigai  Son  is  found  in  the  passage   before  us. 


Behold,  what  Manner  of  Love!       8i 

father  saw  him  when  he  was  yet  a  great  way  off, 
and  ran  and  fell  upon  his  neck  and  kissed  him.  So 
here  sits  the  profligate,  clothed  in  the  best  robe 
and  wearing  the  signet  ring,  with  sounds  of  music 
and  merry-making  all  about  him.  What  right  has 
he  here  ?  That  is  the  point.  By  all  the  standards 
of  human  judgment  he  should  be  reaping  the  har- 
vest of  his  vices;  but  the  father  welcomed  him 
with  open  arms,  saying,  "It  Is  meet  to  make  merry 
and  be  glad."  In  this  complete  restoration  of  the 
prodigal  to  all  filial  privilege  we  have  an  illustra- 
tion and  clear  Interpretation  of  the  adopting  love 
of  God. 

The  whole  episode  is  so  strange,  so  contrary  to 
our  usual  canons  of  fair-dealing,  that  it  may  be  well 
to  inquire  a  little  further  into  this  "manner  of  love" 
and  the  singular  features  that  characterize  It. 

I.  Let  it  be  noted,  at  the  outset,  that  it  is  an  un- 
changing and  imperishable  love. 

There  was  never  a  moment  when  the  father  of 
the  prodigal  did  not  yearn  with  tender  affection 
over  his  wayward  son.  He  must  have  known  of 
the  wretched  life  In  the  far  country;  but  that  did 
not  cool  the  ardor  of  his  paternal  affection.  It  is 
safe  to  say  that,  over  and  over  again,  he  looked  be- 
yond the  hills  and  sighed,  "Oh,  that  my  boy  would 
come  home!"  Most  wonderful  is  such  love;  many 
waters  can  not  quench  It. 

So  Is  God's  love  toward  all  sinners.  No  man  can 
wander  away  so  far  as  to  loose  the  hold  of  the 
Father's  heart.     He  may  be  a  thief,  a  drunkard  or 


82  The  Home  Sanctuary 

a  murderer,  still  God  loves  him.  A  woman  may 
defile  the  purity  of  her  womanhood  so  that  more 
respectable  sinners  look  askance  at  her;  but  God 
still  loves  her.  His  love  is  the  most  persistent,  in- 
destructible thing  in  the  universe.  You  may  keep 
on  sinning,  die  impenitent,  and  go  into  the  outer 
darkness;  but  even  there  God's  love  will  follow 
you.  I  do  not  say  that  it  will  save  you ;  for  in  the 
Covenant  of  Salvation  there  is,  in  legal  phraseol- 
ogy, a  "party  of  the  second  part,"  without  whose 
consent  all  overtures  of  mercy  are  ineffectual:  but 
I  do  say  that  there  never  yet  was  a  man  created  in 
God's  likeness  who  sinned  so  far  or  so  utterly  ex- 
patriated himself  that  the  Infinite  Love  does  not 
ever  and  forever  follow  him. 

II.  And  then  this  singular  ^^manner  of  love^^  is 
wholly  gratuitous;  that  is,  unmerited  on  the  sin- 
ner's part.  It  is  "without  money  and  without 
price." 

The  prodigal  was  quite  right  when  he  said  to  his 
father,  "I  am  no  more  worthy  to  be  called  thy 
son."  He  had  gone  away  of  his  own  accord,  had 
taken  his  patrimony  with  him  and  squandered  it, 
had  forfeited  every  natural  or  reasonable  claim  to 
his  father's  consideration;  yet,  on  his  return,  he 
was  welcomed  to  the  old  home  and  restored  to  all 
the  privileges  that  he  had  voluntarily  and  recklessly 
given  up. 

The  same  is  true  of  every  penitent  sinner  who 
comes  home  to  God.     He  knows  he  is  not  worthy 


Behold,  what  Manner  of  Love!      83 

to  gather  up  the  crumbs  that  fall  from  the  table; 
yet  all  the  food  and  fruits  of  grace  are  richly  spread 
before  him  by  the  Father. 

While  all  our  hearts  and  all  our  songs 

Join  to  admire  the  feast, 
Each  of  us  cries  with  thankful  tongue, 

Lord,  why  was  I  a  guest? 

A  sense  of  ill-deserving  is  the  very  heart  of  peni- 
tence; and,  as  such,  it  is  one  of  the  vital  evidences 
of  faith.  As  in  heaven  all  worthiness  is  ascribed  "to 
Him  that  sitteth  upon  the  throne,"  so  here  the 
true  follower  of  Christ  is  frank  to  confess  that,  of 
himself,  he  deserves  none  of  the  blessings  lavished 
upon  him. 

Why  was  I  made  to  hear  thy  voice 

And  enter  while  there's  room, 
While  thousands  make  a  wretched  choice 

And  rather  starve  than  come  ? 

The  point  so  often  urged  by  non-Christians,  that 
"there  are  better  people  outside  of  the  Church 
than  in  it,"  is  well  taken;  since  in  the  fellowship 
of  Christ  there  is  none  self-righteous, — no,  not  one, 
— but  all  are  confessedly  sinners,  sinners  without 
merit,  only  sinners  saved  by  grace. 

'Twas  the  same  love  that  spread  the  feast 

That  sweetly  drew  us  in; 
Else  had  we  still  refused  to  taste, 

And  perished  in  our  sin. 

III.  But,  notwithstanding  this  ill-deserving  on 
our  part,  the  adopting  love  of  God  is  a  just  and 
equitable  love. 


84  The  Home  Sanctuary 

There  Is  one  figure  In  the  drama  of  salvation 
which  does  not  appear  in  the  Parable  of  the  Prodi- 
gal Son;  that  Is,  the  figure  of  the  only-begotten  Son 
of  God.  It  Is  his  appearance  that  must  furnish  the 
missing  link  of  justice  in  this  transaction;  for  It  is 
only  through  his  interposition  that  the  prodigal  can 
rightly  and  properly  be  restored  to  the  privileges  of 
his  Father's  house.  "God  so  loved  the  world  that 
he  gave  his  only-begotten  Son,  that  whosoever  be- 
lleveth  on  him  should  not  perish,  but  have  eternal 
life."  This  only-begotten  Son  goes  out  Into  the 
far  country  to  make  expiation  for  sin,  and,  having 
paid  his  ransom,  he  takes  the  sinner's  hand  and 
leads  him  home — providing,  always,  that  the  sin- 
ner Is  willing  to  go.  At  the  doorway  of  the 
Father's  house  he  pleads,  "For  my  sake  receive 
him."  It  Is  only  so  that  God  can  be  "just  and  yet 
the  justlfier  of  the  ungodly."  It  Is  only  so  that  the 
forefeited  birthright  can  be  restored  to  the  way- 
ward son.  And  when  all  the  parties  In  the  trans- 
action are  willing — to  wit,  the  Father,  the  Saviour 
and  the  sinner — where  In  the  universe  is  there  one 
competent  to  criticise  the  justice  of  It? 

IV.  Again,  this  singular  love  of  the  Father  is 
an  open  and  avowed  love.  "Now  are  we  called 
the  children  of  God." 

Who  calls  us  so  ?  As  for  ourselves,  we  hesitate. 
As  for  the  world,  typified  by  the  envious  and  angry 
brother  of  the  prodigal  looking  In  at  the  window 
upon  the  festivities  at  the  father's  house,  It  refuses 


Behold,  what  Manner  of  Love!      85 

so  to  characterize  us.  It  is  the  Father  who  calls 
us  children.  Behold,  what  manner  of  love  is  here! 
And  the  soul  of  the  penitent  responds,  Yea  and 
Amen;  for  "we  have  received  the  Spirit  of  Adop- 
tion whereby  we  cry,  Abba,  Father!"  The  Spirit 
itself  beareth  witness  with  our  spirit  that  we  are  the 
children  of  God.  Here  is  the  secret  of  assurance. 
There  is  no  assurance  but  the  assurance  of  faith — 
the  faith  that  lays  hold  on  Christ  as  "the  first-born 
among  many  brethren,"  by  whom  we  are  brought 
back  and  restored  to  the  birthright  which  we  had 
forfeited  through  sin.    Thus,  as  Wesley  sings 

The  Spirit  answers  to  the  blood, 
And  tells  me  I  am  born  of  God. 

V.  Furthermore,  this  is  an  immeasurable  love. 

It  begins  here  and  reaches  out  into  eternity. 
"Now  are  we  children  of  God."  Heaven  begins  at 
conversion.  "He  that  believeth  on  the  Son  hath 
everlasting  life."  Had  the  elder  brother  been 
asked  what  treatment  might  properly  be  accorded 
to  the  prodigal,  he  would  probably  have  said,  "Let 
him  be  taken  back  on  probation  for  awhile;  let 
him  toil  in  the  fields  and  eat  with  the  servants. 
Having  wasted  his  patrimony,  he  should  be  treated 
accordingly;  give  him  his  just  due."  Not  so,  how- 
ever, does  God  deal  with  his  penitent  children 
when  they  return  to  him.  "Now  are  we  children 
of  God";  and  "if  children,  then  heirs,  heirs  of  God 
and  joint-heirs  with  Christ."  The  best  robe  is 
ours ;  the  signet  ring  is  ours ;  the  record  of  our  sins 


86  The  Home  Sanctuary 

Is  blotted  out,  so  that  they  are  remembered  no  more 
against  us.     All  this  here  and  now. 

But  beyond — oh,  there  Is  something  vast,  un- 
veiled as  yet  and  wonderful  to  dream  of.  "Now 
are  we  children  of  God;  but  It  Is  not  yet  made 
manifest  what  we  shall  be."  There  are  Illimitable 
vistas  of  life  and  character  and  usefulness  before 
us.   So  runs  the  hymn  of  the  early  Church : 

''Things  which  eye  saw  not  and  ear  heard  not, 
And  which  entered  not  into  the  heart  of  man, 
Whatsover  things  God  prepared  for  them  that  love  him." 

VI.  It  must  he  added,  however,  that  this  partic- 
ular phase  of  the  Divine  love  is  provisional.  A 
condition  Is  affixed  to  it;  namely,  that  the  sinner 
must  accept  It. 

Therein  Is  a  full  statement  of  the  great  doctrine 
of  Justification  by  Faith;  for  "saving  faith"  Is  sim- 
ply an  acceptance  of  the  grace  of  God.  The  prodi- 
gal might  have  remained  In  the  far  country  all  his 
life,  despite  his  shame  and  remorse,  had  he  not 
said,  "I  will  arise  and  go."  As  he  had  of  his  own 
accord  abandoned  the  old  home  and  squandered  his 
Inheritance,  so  must  he  return  of  his  own  accord  or 
he  will  never  see  his  home  again. 

The  love  of  God  Is  Immeasurable ;  but,  were  It  so 
a  thousand  times.  It  could  not  save  the  sinner 
against  his  will.  The  hand  that  was  pierced  for 
our  deliverance  Is  extended  In  vain  unless  we  grasp 
It.  "I  will  arise  and  go!"  Is  the  Open  Sesame  of 
all  the  treasures  in  the  Father's  house. 

And  when  the  sinner  resolves  to  return,  It  Is  ob- 


Behold,  what  Manner  of  Love!       87 

vious  that  he  must  return  by  the  way  marked  out 
for  him.  ^'I  am  the  way,"  said  Jesus:  ''no  man 
Cometh  unto  the  Father  but  by  me."  Absolutely 
there  is  no  other  way.  Again,  "I  am  the  door." 
Aye,  the  door  is  open;  but,  so  far  as  the  salvation 
of  the  sinner  is  concerned,  it  might  as  well  have  re- 
mained shut,  unless,  of  his  own  volition,  he  passes 
through  it. 

VII.  One  thing  more  about  this  wonderful  love: 
It  is  self -evidencing;  that  is,  it  produces  certain 
necessary  and  obvious  results.  "Every  one  that 
hath  this  hope  set  on  Him  purifieth  himself,  even 
as  He  is  pure." 

Had  the  prodigal  on  his  return  appeared  at  the 
doorway  of  his  father's  house  with  a  harlot  by  his 
side,  one  with  whom  he  had  consorted  in  the  far 
country,  do  you  suppose  the  hospitality  of  the  home 
would  have  been  extended  him?  Sin  is  the  harlot 
of  the  world.  He  who  comes  home  from  the  far 
country  must  abjure  it.  Not  a  word  is  said  of  the 
subsequent  life  of  the  prodigal;  but  it  goes  without 
saying  that  his  former  habits  were  given  up.  No 
more  wasting  of  his  substance  in  riotous  living;  no 
more  habitual  indulgence  in  sin.  This  is  what  is 
expected  of  those  who  enjoy  and  appreciate  the 
high  privileges  involved  in  a  true  filial  relation  with 
God.  Character  is  the  visible  test  of  a  Christian 
profession.  "By  their  fruits  ye  shall  know  them." 
We  are  saved  by  faith  in  Christ;  but  "faith  with- 
out works  is  dead."  In  faith  alone  there  is  no  life, 
no  truth — no  reality. 


88  The  Home  Sanctuary 

We  have  been  contemplating  a  singular  manifes- 
tation of  the  love  of  God.  Oh,  the  length  and 
breadth  and  depth  and  height  of  that  love !  To 
think  that  we  who  were  alienated  by  sin,  our  birth- 
right squandered,  and  without  the  shadow  of  a 
claim  on  the  consideration  of  our  Father,  should  be 
called  his  sons !  Behold  what  manner  of  love  he 
hath  bestowed  upon  us! 

It  is  related  that  a  native  helper  in  India,  when 
engaged  in  assisting  the  missionary  in  translating 
the  Scriptures  into  his  native  tongue,  paused  at  this 
passage  and  said  brokenly,  "I  can  not  write  it.  O 
master,  let  me  rather  write,  'What  manner  of  love 
the  Father  hath  bestowed  upon  us,  that  we  should 
be  permitted  to  kiss  his  feet!'  "  But  the  Father 
will  not  have  it  so.  By  faith  in  Christ  we  are  re- 
stored to  every  privilege  of  sonship, — the  ring,  the 
best  robe,  and  the  inheritance, — and  by  the  Spirit  of 
Adoption  we  are  taught  to  say,  "Abba,  Father!" 

Behold,  what  manner  of  love  is  this !  What  shall 
we  render  unto  the  Lord  for  his  loving-kindness? 
All  that  we  can  do  is  to  take  of  the  cup  of  his  sal- 
vation and  pay  unto  him  our  solemn  vows. 

It  passeth  knowledge,  that  dear  love  of  thine, 
My  Jesus,  Saviour;  yet  this  heart  of  mine 
Would  sing  a  love  so  rich,  so  full,  so  free. 
Which  brought  an  undone  sinner  such  as  me 
Right  home  to  God. 

In  the  hour  of  temptation,  in  the  stress  of  sorrow, 
in  the  face  of  strenuous  duty,  let  us  contemplate 
this  love  that  passeth  knowledge.    Living  and  dy- 


Behold,  what  Manner  of  Love  !       89 

Ing,  let  us  behold  it,  until  the  day  break  and  the 
shadows  flee  away,  and  we  awake  in  the  likeness  of 
our  Lord  and  Saviour;  for  we  shall  be  like  him 
then — when  we  see  him  as  he  is. 

8.  PRAYER 

O  God,  give  me  a  clear  vision  of  thy  won- 
derful love.  Let  it  break  down  all  the  stub- 
born barriers  of  my  unbelief  and  bring  me 
sobbing  with  penitence  to  thy  feet.  I  want 
all  the  rich  blessings  of  adoption  In  the  house- 
hold of  faith.  I  want  the  ring  and  the  robe 
and  a  place  at  thy  table.  I  want  to  serve  thee 
henceforth;  not  from  a  sense  of  duty,  but  for 
Jesus'  sake,  and  because  I  love  thee.     Amen. 

9.  HYMN:     "Awake,  my  soul,  to  joyful  lays!" 

10.  BENEDICTION 

Grace  and  peace  be  multiplied  unto  you, 
through  the  knowledge  of  God  and  of  Jesus 
Christ  our  Lord.    Amen. 


SEVENTH  SERVICE 

The  Tabernacles  of  Tabor 

1.  INVOCATION 

OTHOU,  who  dwellest  In  the  high  and 
holy  place,  bow  thine  ear  unto  my  sup- 
plication. Search  me,  and  know  my  heart; 
try  me  and  know  my  thoughts,  and  see  If  there 
be  any  evil  way  In  me.  Purge  me  with  hys- 
sop, that  I  may  be  clean;  for  Jesus'  sake. 
Amen. 

2.  HYMN:      "Awake,    my    soul,    stretch    every 

nerve!" 

3.  SCRIPTURE  LESSON 

Isaiah  62  :i-9. 
Luke  9  :i8-36. 

4.  PRAYER 

O  thou  Eternal  and  Ever-blessed  God, 
help  me  to  praise  thee  and  magnify  thy  Name 
and  give  thanks  to  thee  for  thy  great  good- 
ness. Thou  hast  watched  over  me  In  the  de- 
fenseless hours  of  sleep,  and  dost  graciously 
offer  thy  Hand  to  guide  me  through  the  duties 
of  another  day.  Manifold  are  the  gifts  of 
thy  Providence;  but  who  shall  measure  thine 
unspeakable  Gift?  Blessed  be  thy  Name  for 
90 


The  Tabernacles  of  Tabor  91 

the  salvation  that  has  been  accomplished 
through  the  sacrifice  of  thy  beloved  Son.  I 
thank  thee  that  whosoever  will  may  come  unto 
thee  through  him.  Father,  I  come.  I  come 
for  salvation.  I  come  for  service.  I  come 
to  pour  out  my  soul  in  praise  and  prayer  be- 
fore thee.  Give  me  not  only  the  pardon  of 
sin,  but  sanctifying  grace,  for  Jesus'  sake. 
Teach  me  to  be  poor  In  spirit,  mourning  for 
sin,  hungering  and  thirsting  after  righteous- 
ness. Make  me  patient  In  suffering  and 
faithful  in  thy  service.  Let  the  mind  that  was 
In  Christ  Jesus  be  also  in  me.  Give  me  some 
measure  of  his  self-forgetfulness.  Forbid 
that  I  should  constantly  brood  on  my  own 
sorrows,  unmindful  of  those  whose  pains  are 
more  intense,  whose  burdens  are  heavier, 
whose  loneliness  is  more  forlorn,  than  mine. 
I  thank  thee  that,  whatever  I  may  lack,  I  am 
rich  In  Christ.  He  Is  made  unto  me  wisdom 
and  righteousness  and  sanctificatlon.  In  him 
I  am  complete,  and  he  Is  mine  forever.  Not 
life  nor  death,  things  present  nor  things  to 
come,  shall  separate  me  from  thy  love  which 
is  in  Christ  Jesus  my  Lord.  For  this,  help  me 
to  sing  Hallelujah.  But  forbid  that  this 
should  content  me.  Help  me  to  distribute 
among  others  the  bread  which  thou  hast 
broken  for  me.  Lord,  pity  those  who  have 
no  Christ;  no  Saviour  from  sin,  no  helper  in 
trouble,  no  light  on  the  eternal  path.     Oh, 


92  The  Home  Sanctuary 

would  that  I  might  to-day  lead  some  sinner  to 
thee.  Help  me  to  live  so  that  my  word  and 
my  example  may  have  saving  grace.  Give 
me  souls  for  my  hire,  stars  in  my  heavenly 
crown.  I  would  not  go  to  heaven  alone.  I 
want  to  be  able  to  say,  "Here,  Lord,  am  I 
and  they  whom  thou  hast  given  me."  For  I 
am  thine,  not  only  to  be  saved,  but  to  be  used 
in  saving  others.  Serve  thyself  with  me,  Lord; 
and  grant  me  not  a  salvation  "so  as  by  fire" 
but  an  abundant  entrance  Into  thine  Eternal 
Kingdom,  through  Jesus  Christ.     Amen. 

5.  HYMN:      "How   sweet   the    name   of   Jesus 

sounds!" 

6.  OFFERING 

7.  THE  SERMON 

The  Tabernacles  of  Tabor 

"And  Peter  said,  'Lord,  It  Is  good  for  us  to  be 
here:  if  thou  wilt,  I  will  make  here  three  taber- 
nacles ;  one  for  thee,  and  one  for  Moses,  and  one 
for  Elijah.'  While  he  was  yet  speaking,  behold, 
a  bright  cloud  overshadowed  them :  and  behold ! 
a  voice  out  of  the  cloud,  saying,  'This  is  my  be- 
loved Son,  in  whom  I  am  well  pleased ;  hear  ye 
him.'"     (Matt.  17:  4,  5.) 

What  a  Triumvirate!  Jesus,  the  God-man; 
Moses,  the  Lawgiver  (dead  now  fifteen  hundred 
years) ;  and  Elijah,  the  Prophet  of  the  Chariot  of 
fire. 

And  what  a   Conference!  Never  was   Council 


The  Tabernacles  of  Tabor  93 

of  State  like  this.  For  these  heavenly  visitants 
''spake  with  Jesus  of  the  decease  which  he  was  to 
accomplish  at  Jerusalem."  Nearby  stood  another 
triumvirate:  John,  the  beloved;  James,  who  was 
destined  to  be  the  proto-martyr;  and  Peter,  "the 
Stone-man." 

No  wonder  they  were  dazed  and  bewildered; 
for,  as  they  looked,  the  Lord  was  transfigured  be- 
fore them,  so  that  his  garments  were  white  and 
glistening  and  his  face  did  shine  as  the  sun.  Two 
of  them  were  silent;  but  Peter,  ever  impulsive  and 
outspoken,  said,  "Lord,  it  is  good  for  us  to  be  here  I 
If  thou  wilt,  I  will  make  here  three  tabernacles; 
one  for  thee,  and  one  for  Moses,  and  one  for 
Elijah." 

All  the  world  loves  Peter,  a  diamond  in  the 
rough,  bold,  headstrong — "a  plain,  blunt  man," 
wearing  his  heart  upon  his  sleeve.  He  was  a  great 
blunderer,  no  doubt,  much  given  to  leaping  before 
he  looked  and  firing  before  he  had  taken  aim.  If 
ever  there  was  a  sound  of  slipping  or  stumbling  in 
their  ranks,  the  disciples  said  with  one  accord, 
"That's  Peter!"  It  is  recorded  that  in  the  present 
instance  he  spoke  impulsively,  "not  knowing  what 
he  said."  It  does  not  follow,  however,  that  his 
words  were  ill-advised. 

So  far  as  his  longing  to  abide  in  the  Mount  of 
Vision  is  concerned,  that  was  most  natural.  Are 
there  not  hours  in  the  trysting-place  and  the  sanctu- 
ary which  seem  to  us  like  foretastes  of  heaven, 
moving  us  to  sing — ^ 


94  The  Home  Sanctuary 

My  willing  soul  would  stay 

In  such  a  frame  as  this, 
And  sit  and  sing  herself  away 

To  everlasting  bliss? 

And  though  the  call  of  duty  makes  this  impossible, 
though  the  demoniac  at  the  foot  of  the  mountain 
cries  out  for  healing,  though  the  white  fields  de- 
mand the  sickle,  who  shall  blame  us  for  loving  the 
golden  hour  and  desiring  to  prolong  It? 

And  with  respect  to  the  suggestion  of  the  three 
tabernacles,  though  It  Is  recorded  that  Peter  ^'wlst 
not  what  he  said,"  It  Is  quite  presumable  that  on 
reflection  he  might  still  have  said  It. 

He  wanted  one  tabernacle  for  Moses.  Why 
not?    Moses  stood  for  the  Law. 

And  "the  Law  Is  good."  Who  finds  fault  with 
the  Decalogue?  It  has  never  been  abrogated  and 
never  can  be.  It  did  not  originate  with  Moses;  but 
was  Interwoven  in  the  beginning  with  the  very 
nerve  and  fiber  of  the  human  constitution.  If  there 
ever  was  a  time  when  the  sanctity  of  law  needed 
to  be  emphasized.  It  Is  just  now.  In  an  age  when 
loose  thinking  has  brought  forth  a  bountiful  har- 
vest of  loose  hving.  It  Is  Immensely  Important  that 
men  should  be  reminded  of  the  ethical  Imperative ; 
to  wit,  that  there  Is  no  escaping  "Thou  shalt!"  and 
"Thou  shalt  not!" 

But  the  Law  can  not  save.  Why  not?  Because 
nobody  keeps  It.  To  the  young  ruler  who  came 
running  to  Jesus  with  the  question,  "What  shall  I 
do  to  Inherit  eternal  life?"  he  answered,  "Thou 


The  Tabernacles  of  Tabor  95 

knowest  the  commandments,"  adding,  "This  do 
and  thou  shalt  live."  Why  then  did  the  coun- 
tenance of  the  young  ruler  fall,  and  why  did  he  cry, 
"What  lack  I  yet?"  Because,  thinking  that  he  had 
not  transgressed,  he  was  at  his  wit's  end.  The  Law 
Is  good;  but,  In  the  nature  of  the  case,  it  can  offer 
no  Immunity  to  those  who  violate  It. 

Of  what  advantage,  then.  Is  the  Law?  Much, 
every  way.  It  Is  written,  "By  the  Law  Is  the 
knowledge  of  sin."  A  man  goes  to  his  looking- 
glass,  not  to  wash  his  face,  but  to  discover  that  there 
is  occasion  for  washing  It.  No  one  who  thought- 
fully ponders  the  Decalogue  can  fall  to  arrive  at 
this  conclusion,  "I  have  left  undone  the  things 
which  I  ought  to  have  done  and  have  done  the 
things  which  I  ought  not."  What  then?  "By  the 
works  of  the  Law  shall  no  flesh  be  justified."  The 
moralist  who  builds  this  tabernacle  and  dwells 
therein  Is  making  a  fatal  blunder.  If  there  Is  any- 
where a  fountain  opened  for  uncleanness,  it  be- 
hooves him  as  a  reasonable  man  to  find  it. 

A  second  tabernacle  was  proposed  for  Elijah. 
And  again,  why  not?  Elijah  stood  for  Doctrine. 
He  was  one  of  the  faculty  of  Prophets  who  were 
divinely  ordained  and  equipped  to  Instruct  the  peo- 
ple In  the  great  verities  of  the  spiritual  life. 

And  doctrine,  like  ethics.  Is  good.  To  a  thought- 
ful man  the  popular  outcry  against  creeds  Is  incom- 
prehensible. Credo  means  "I  believe."  A  man 
who  has  no  convictions  of  truth  Is  simply  an  inverte- 
brate.   The  butcher,  the  baker,  and  the  candlestick 


g6  The  Home  Sanctuary 

maker  would  be  without  friends  or  patronage  did 
they  not  hold  to  certain  commercial  dogmas  that 
commend  them  to  the  confidence  of  their  fellow- 
men.  Is  It  not  obviously  demanded  of  us,  created 
In  the  divine  Image  and  moving  on  to  a  divine  heri- 
tage, that  we  should  rest  our  character  In  the  great 
fundamentals  that  have  their  source  and  center  In 
God?  Alas  for  one  who,  amid  the  conflicting 
winds  of  controversy,  can  not  plant  his  feet  some- 
where on  terra  firma  and  say,  "This  I  know." 

But  there  Is  no  salvation  In  a  creed.  An  Intel- 
lectual acceptance  of  the  fundamental  truths  of  the 
Christian  religion,  however  Important  It  may  be 
otherwise,  has  no  power  to  absolve  a  sinful  soul  or 
commend  It  to  God. 

If  a  man  be  starving,  he  will  count  himself  most 
fortunate  to  come  Into  possession  of  a  bank  note; 
but  whether  that  bank  note  will  relieve  his  hunger 
depends  on  three  things:  First,  it  must  be  backed 
by  capital;  secondly.  It  must  be  convertible  Into 
bread;  and,  thirdly,  the  bread  must  be  eaten;  other- 
wise the  hungry  man  will  die  in  spite  of  It.  In  like 
manner  a  creed  must  have  Divine  authority  behind 
It,  must  be  convertible  Into  the  terms  of  practical 
life,  and  must  express  itself  in  character  and  use- 
fulness. 

It  Is  Important  that  we  should  believe  in  the  doc- 
tlne  of  the  Atonement;  but  an  Intellectual  appre- 
hension of  that  doctrine  will  avail  us  nothing  un- 
less we  vitally  appropriate  Christ  and  follow  him. 
This  Is  the  meaning  of  that  profound  saying  of  his, 


The  Tabernacles  of  Tabor  97 

'^Except  ye  eat  the  flesh  and  drink  the  blood  of  the 
Son  of  Man  ye  have  no  life  in  you."  He  must  be 
taken,  as  the  loaf  is  eaten,  so  that  his  very  being 
shall  be  assimilated  with  ours.  In  other  words,  the 
only  creed  that  can  effect  our  salvation  is  not  a  creed 
on  parchment,  but  one  that  goes  about  on  two  feet 
and  makes  its  profession  not  only  with  two  eloquent 
lips  but  with  two  beneficent  hands. 

It  was  to  an  orthodox  professor  that  the  Apostle 
James  wrote,  "Thou  believest  that  there  is  one 
God.  Thou  doest  well ;  the  devils  also  believe  and 
tremble.  But  wilt  thou  know,  O  vain  man,  that 
faith  without  works  is  dead"?  If  a  mere  subscrip- 
tion to  doctrinal  symbols  could  open  the  gate  of 
Heaven,  there  would  be  no  souls  in  outer  darkness ; 
for  in  that  region  of  hopelessness  there  is  not  one 
who  does  not  perceive,  through  the  irresistible  logic 
of  his  environment,  that  there  is  one  God  who  has 
made  provision  for  universal  salvation  through  the 
sacrifice  of  his  only-begotten  Son.  But  how  can  that 
avail  for  those  who  have  rejected  Christ  and  whose 
hearts  are  still  at  enmity  with  God? 

A  third  tabernacle  proposed  by  Peter  was  for 
the  worship  of  Christ.  And  again  why  not?  The 
Church,  as  the  seat  of  worship,  rests  on  divine  au- 
thority ;  being  founded  on  the  impregnable  rock  of 
the  Saviourship  of  Christ  so  firmly  that  the  gates  of 
hell  shall  not  prevail  against  it. 

And  the  Church  is  good.  It  affords  a  place  for 
a  Christian  to  show  his  colors  and,  better  still,  gives 
him  a  vantage-ground  to  work  for  God. 


98  The  Home  Sanctuary 

It  Is  not  claimed  that  the  Church  Is  perfect — 
claimed  only  that  the  Church  Is  the  great  organism 
through  which  God  Is  working,  by  the  power  of  his 
Spirit  and  through  the  co-operation  of  his  people, 
for  the  setting  up  of  a  kingdom  of  truth  and  right- 
eousness In  this  world  of  ours. 

It  Is  easy  to  find  fault;  yet  the  fact  remains  that 
there  is  more  strength  for  humanity  and  progress 
In  the  little  finger  of  the  Church  than  in  the  loins  of 
those  who  oppose  It.  The  very  fact  that  Its  mem- 
bers are  so  freely  criticised  for  not  living  up  to 
their  profession  is  proof  positive  that  the  fault-find- 
ers themselves  have  a  high  estimate  of  the  Church. 
And  the  wiser  course  for  those  who  are  thus  dis- 
posed to  criticise  would  be  to  come  Into  our  fellow- 
ship and  show  us  how  to  do  It. 

But  the  Church  can  not  save.  The  rites  and 
ceremonies  of  worship  give  no  title  to  eternal  life. 
How  was  It  in  Israel?  "To  what  purpose,  saith 
the  Lord,  is  the  multitude  of  your  sacrifices  unto 
me?  I  am  full  of  the  burnt-offerings  of  rams  and 
the  fat  of  fed  beasts.  Bring  no  more  vain  obla- 
tions. Your  Incense  is  an  abomination  unto  me. 
Your  appointed  feasts  my  soul  hateth;  I  am 
weary  to  bear  them.  When  ye  spread  forth  your 
hands,  I  will  hide  mine  eyes  from  you.  Yea, 
when  ye  make  many  prayers,  I  will  not  hear. 
Your  hands  are  full  of  blood!  Wash  you;  make 
you  clean;  put  away  the  evil  of  your  doings  from 
before  mine  eyes.  Cease  to  do  evil,  learn  to  do 
well.'' 


The  Tabernacles  of  Tabor  99 

A  man  may  cry,  ''Church!     Church!" 
With  no  more  piety  than  other  people: 

A  daw's  not  counted  a  religious  bird 
Because  it  keeps  a-cawing  from  a  steeple. 

In  other  words,  the  most  elaborate  forms  of  wor- 
ship, like  the  most  rigid  subscriptions  of  orthodoxy, 
are  of  themselves  impotent  to  save. 

If  Church-members  were  consistent,  that  would 
answer  the  requirements  of  the  case;  but,  unfortu- 
nately, there  is  no  such  thing  as  "consistency." 
Where  Is  there  a  church-member  who  brings  the 
bottom  of  his  life  up  to  the  top  of  his  life? 

So,  while  It  Is  Important  to  be  a  member  of  the 
Church,  the  one  thing  that  Is  vitally  necessary  Is  to 
be  a  member  of  Christ;  as  he  said,  "except  ye  abide 
In  me  and  my  words  abide  In  you,  ye  have  no  life 
within  you."  A  name  on  an  ecclesiastical  roster  Is 
of  no  value  except  that  It  stands  for  a  correspond- 
ing name  In  the  Lamb's  book  of  life. 

In  all  the  teaching  of  Jesus  there  Is  nothing  more 
significant  than  this:  "Not  every  one  that  salth 
unto  me,  Lord,  Lord,  shall  enter  Into  the  Kingdom 
of  heaven;  but  he  that  doeth  the  will  of  my  Father 
which  Is  In  heaven.  Many  will  say  unto  me  In  that 
day.  Lord,  have  we  not  prophesied  in  thy  name  and 
In  thy  name  cast  out  devils  and  in  thy  name  done 
many  wonderful  works;  and  then  will  I  profess 
unto  them,  I  never  knew  you." 

Well,  If  Law  can  not  save,  and  If  doctrine  can 
not  save,  and  If  Church-membership  can  not  save, 
what  can?     Jesus  only.     The  vision  of  the  three 


loo  The  Home  Sanctuary 

tabernacles  vanishes  into  thin  air.  *'And  when 
they  hfted  up  their  eyes  the  disciples  saw  none  save 
Jesus  only."  So  far  as  salvation  Is  concerned,  he  Is 
Alpha  and  Omega,  the  beginning  and  the  end. 

We  need  three  helpers  on  our  way  to  heaven's 
gate;  and  Jesus  wears  the  triple  crown. 

First,  He  is  our  Priest.  The  Law  stands  as  the 
Ideal  of  righteousness  In  the  mind  of  God;  but 
when  the  Law  Is  broken  there  Is  no  alternative  for 
the  sinner  but  retribution,  unless  expiation  shall  be 
made  In  some  way.  And  Christ,  In  his  priestly  of- 
fice, has  made  such  expiation  by  bearing  our  sins  In 
his  own  body  on  the  bitter  tree.  So  It  Is  written, 
*'There  Is  therefore  now  no  condemnation  to  them 
that  are  In  Christ  Jesus.  For  what  the  Law  could 
not  do  In  that  It  was  weak  through  the  flesh,  God, 
sending  his  own  Son  In  the  likeness  of  sinful  flesh 
and  for  sin,  condemned  sin  In  the  flesh:  that  the 
ordinance  of  the  Law  might  be  fulfilled  In  us." 

Secondly,  we  need  a  Prophet  to  instruct  us  In 
truth.  And  Christ  wears  the  prophetic  crown.  He 
said  not  only  "I  am  come  to  bear  witness  of  truth," 
but  "I  am  the  truth."  Here  Is  the  touchstone  for 
determining  upon  all  creeds  and  upon  all  doctrinal 
symbols.  Let  them  be  accorded  their  full  value  as 
representing  the  earnest  quests  and  controversies 
of  the  ages;  yet  must  they  all  alike  be  estimated  by 
their  conformity  to  the  teaching  of  Christ.  So  that, 
when  we  have  learned  our  utmost  at  all  other  ora- 
cles, we  must  still  count  It  our  supreme  privilege  to 
sit  as  disciples  at  Jesus'  feet  and  learn  of  him.    His 


The  Tabernacles  of  Tabor         loi 

school  is  our  Court  of  Final  Appeal.  The  last 
word  is  spoken  in  any  argument  when  he  has  said 
"This  is  false"  or  "This  is  true."  If  he  affirm  the 
personality  of  God,  his  own  deity  and  the  validity 
of  his  Atonement,  the  trustworthiness  of  Scripture, 
the  Resurrection  and  the  life  eternal,  this  for  his 
disciples  is  an  end  of  controversy.  We  can  do  no 
otherwise  than  believe  what  he  tells  us. 

Thirdly,  we  need  a  King,  to  protect,  control,  and 
conduct  us  in  the  pathway  of  life.  And  Christ  is 
"King  in  Zion."  His  commands  are  ultimate  for 
those  who  sincerely  profess  to  believe  in  him.  He 
Is  sole  and  supreme  Lord  of  the  Mind  and  Lord  of 
the  Conscience  for  those  who  love  him : 

I'll  go  where  you  want  me  to  go,  dear  Lord, 
Over  mountain,  and  plain,  and  sea; 

I'll  do  what  you  want  me  to  do,  dear  Lord, 
I'll  be  what  you  want  me  to  be. 

It  has  been  said  that  Peter  made  no  mistake  when 
he  proposed  the  three  tabernacles;  but,  whether  It 
was  a  mistake  or  not,  we  know  that,  as  to  the  main 
issue,  his  heart  was  In  the  right  place.  He  believed 
In  Christ  as  his  Prophet,  Priest  and  King. 

It  was  he  who,  in  answer  to  his  Lord's  question, 
"Who  do  ye  say  that  I  am?"  made  answer,  "Thou 
art  the  Christ,  the  Son  of  the  living  God!"  For 
this  he  was  called  the  "Stone-man."  On  that  good 
confession  as  on  a  mighty  rock  he  built  his  faith  so 
firmly  that,  after  bravely  living  for  it,  he  crowned 
his  life  by  dying  for  it. 


102  The  Home  Sanctuary 

We  can  make  no  mistake  by  following  his  exam- 
ple thus  far.  He  who  builds  his  life  and  character 
on  Christ  Is  safe  forever.  The  rains  may  descend, 
the  floods  come,  the  winds  blow  and  beat  upon  his 
house;  but  it  can  not  fall,  because  It  Is  founded  upon 
a  rock.  Wherefore,  In  our  walk  and  conversation. 
In  our  worship  and  orthodoxy.  In  our  Influence  In 
time  and  our  hope  for  eternity,  let  us  make  Christ 
first,  last,  midst  and  all  in  all. 

8.  PRAYER 

O  God,  give  me  an  undivided  heart;  a 
heart  so  full  of  devotion  to  Christ  that  every 
thought  and  Impulse  shall  bow  down  In  sub- 
jection to  him.  Help  me  to  follow  In  his  steps 
until,  going  on  from  grace  to  grace  and  from 
glory  to  glory,  I  shall  at  length  behold  his 
face,  be  changed  Into  his  likeness,  and  abide 
with  him  forever.     Amen. 

9.  HYMN:      "When    I    survey   the   Wondrous 

Cross.*' 

10.  BENEDICTION 

Peace  be  unto  you,  and  love  with  faith, 
from  God  the  Father  and  the  Lord  Jesus 
Chwst.     Amen. 


EIGHTH  SERVICE 

The  Wells  of  the  Desert 

1.  INVOCATION 

OLoRD,  thy  mercies  are  new  every  morn- 
ing and  fresh  every  evening;  wherefore 
let  the  outgoings  of  the  morning  and  of  the 
evening  praise  thee.  Fill  my  heart  with  grati- 
tude for  countless  loving-kindnesses,  as  I  ap- 
proach thee;  and  let  my  worship  come  up  be- 
fore thee  as  sweet  Incense ;  for  the  Redeemer's 
sake.     Amen. 

2.  HYMN:     "To-day  the  Saviour  calls." 

3.  SCRIPTURE  LESSON 

Isaiah  12. 
John  4:1-26. 

4.  PRAYER 

O  God,  I  address  thee  with  fear  and  trem- 
bling, because  thou  reignest  in  light  and  glory 
unapproachable;  but  when  I  remember  thy 
love  as  revealed  in  thy  dearly  beloved  Son,  I 
draw  nigh  with  confidence  and  boldness.  His 
Name  Is  my  all-prevailing  plea.  He  ever 
llveth  to  make  intercession  as  my  Advocate 
at  the  Throne  of  Heavenly  Grace.  I  thank 
103 


I04  The  Home  Sanctuary 

thee  for  the  atonement  which  he  wrought  for 
me.  Blessed  he  thy  Name  for  the  Cross  and 
the  River  of  Comfort  that  Hows  from  it.  I 
thank  thee  for  my  assurance  that  on  his  ac- 
count my  sins,  which  have  been  many,  are  all 
blotted  out,  so  that  there  is  no  more  condem- 
nation. My  life  is  hid  with  Christ  in  thee. 
I  thank  thee  also  for  the  influence  of  the  sancti- 
fying Spirit  by  which  I  am  enabled  to  grow 
toward  his  likeness  day  by  day.  I  thank  thee 
for  the  Bible  and  the  Sabbath  and  the  fellow- 
ship of  saints.  Thou  hast  many  people  in  the 
world,  worshiping  in  many  lands  and  many 
languages,  and  calling  themselves  by  many  de- 
nominational names.  Bless  them  all,  O  Lord. 
Bless  those  who  gather  in  temples  where  im- 
posing choirs  and  orchestras,  the  concord  of 
many  voices,  make  a  joyful  sound  before  thee. 
Bless  those  who  assemble  in  the  little  Churches 
by  the  crossroads  on  the  frontier,  a  feeble  folk 
like  the  conies,  but  lifting  up  holy  hands  with 
their  hearts  unto  thee  in  the  heavens.  Bless 
the  lone  sufferers  who  in  thousands  of  sick- 
rooms, racked  with  pain  and  overborne  with 
weariness,  look  to  thee  for  help  and  comfort 
and  the  peace  that  passeth  all  understanding. 
And.  O  Lord,  in  great  mercy  remember  those 
who  live  in  the  light  of  the  Gospel,  and  are 
yet  without  hope  because  they  have  not  ac- 
cepted thine  overtures  of  grace.  Incline  their 
ears  to  hear,  and  draw  them  that  they  may 


The  Wells  of  the  Desert         105 

run  after  thee.  Say  to  them,  "Come,  now, 
let  us  reason  together;  though  your  sins  be  as 
scarlet  they  shall  be  as  white  as  snow,  and 
though  they  be  red  like  crimson  they  shall  be 
as  wool."  Be  with  me  in  this  hour  of  wor- 
ship and  help  me  to  carry  its  lessons  Into  my 
life.  If  thou  hast  any  errand  for  me,  help  me 
to  do  it  joyously.  Where  thou  biddest  me  to 
go,  I  will  go,  dear  Lord;  over  mountain  and 
plain  and  sea ;  I'll  do  what  you  want  me  to  do, 
dear  Lord;  I'll  be  what  you  want  me  to  be. 
Try  me  to-day  in  the  field  of  duty.  Use  me  as 
long  as  I  live ;  wear  me  out  in  thy  service,  every 
atom  of  energy  that  I  have;  wear  me  all  out 
in  serving  thee;  then  graciously  say  "Well 
done!"  and  give  me  larger  tasks  to  do.  And 
the  praise  of  my  salvation  shall  be  thine  for- 
ever. In  Christ  Jesus.     Amen. 

5.  HYMN:    "Did  Christ  o'er  sinners  weep?" 

6.  OFFERING 

7.  THE  SERMON 

The  JVells  of  the  Desert 

"Therefore  with  joy  shall  ye  draw  water  out 
of  the  wells  of  salvation."     (Isaiah  12:  3.) 

The  mischievous  critics  have  played  havoc  with 
this  twelfth  chapter  of  Isaiah.  To  begin  with, 
they  say  It  Is  wholly  out  of  place.  It  is  Indeed  like  a 
Lohgesaug  In  the  midst  of  a  miserere.  The 
Prophet  has  been  recording  a  series  of  doleful  vl- 


io6  The  Home  Sanctuary 

sions.  He  has  mourned  over  the  nation  as  a  pa- 
tient afflicted  unto  death:  "From  the  sole  of  the 
foot  even  unto  the  head  there  is  no  soundness,  but 
wounds,  and  bruises,  and  fresh  stripes."  He  has 
seen  the  altars  of  Baal  smoking  on  the  hilltops  and 
the  people  kissing  their  hands  to  the  golden  horses 
of  the  sun;  while  the  hypocritical  priests  of  Je- 
hovah were  offering  vain  oblations  in  the  Temple 
with  unclean  hands,  and  incense  which  gave  "a 
stinking  savor  in  the  nostrils  of  God."  He  has 
pointed  with  alarm  at  the  armies  of  Assyria,  whose 
banners  were  waving  in  the  distance  like  the  wings 
of  a  foul  bird  hastening  to  the  prey.  On  every 
hand  there  was  nothing  In  sight  but  trouble  and 
darkness,  dimness  and  anguish.  Then  suddenly 
this  song:  "Cry  aloud  and  shout,  thou  inhabitant 
of  ZIon;  for  great  in  the  midst  of  thee  Is  the  Holy 
One  of  Israel!"  It  Is  as  if  a  procession  on  its  way 
to  the  graveyard  were  all  at  once  to  cease  weeping 
and  break  Into  Hallelujahs. 

And  this  Is  one  reason  why  these  mischievous 
critics  Insist  that  Isaiah  did  not  write  It.  The  hand 
of  a  hypothetical  "redactor,"  they  say,  has  Inter- 
jected the  song  at  this  inappropriate  place.  But 
why  could  not  Isaiah  have  written  it?  "Because 
the  Internal  evidence  is  against  it."  What  do  they 
mean  by  that?  "It  does  not  sound  like  him:  Its 
style  is  so  different."  But  if  that  proves  anything 
It  proves  too  much;  it  is  like  saying  that  a  singer 
can  not  sing  In  two  keys.  Nevertheless,  for  this 
reason  they  have  invented  a  writer  called  "Deutero- 


The  Wells  of  the  Desert         107 

Isaiah,"  whom  they  hold  responsible  for  every- 
thing In  Isaiah  that  "does  not  sound  like  him." 

It  might  be  affirmed  on  similar  grounds  that  the 
author  of  the  majestic  measures  of  "Paradise  Lost" 
could  not  have  written  L' Allegro : 

Haste  thee,  nymph,  and  bring  with  thee 
Jest  and  youthful  Jollity, 
Sport  that  wrinkled  care  derides. 
And  laughter  holding  both  his  sides ! 

For  to  a  certainty  this  does  not  sound  like  John 
Milton;  wherefore,  let  us  have  a  Deutero-MIlton 
to  account  for  It. 

And  It  might  just  as  reasonably  be  Insisted  that 
the  author  of  the  somber  "Macbeth"  could  not 
have  written  Ann  Hathaway : 

She  hath  a  way  to  chase  despair. 
To  heal  all  griefs,  to  cure  all  care. 
Turn  foulest  night  to  fairest  day; 
Thou  knowest,  fond  heart,  she  hath  a  way; 
Ann  hath  a  way. 

The  "internal  evidence"  here  is  so  conclusive 
against  Shakespeare  that  a  Deutero-Shakespeare 
must  be  called  in  to  explain  it. 

By  a  corresponding  line  of  argument  we  are 
bound  to  conclude  that  the  Professor  of  the  Higher 
Mathematics  who  is  commonly  supposed  to  have 
written  "Alice  in  Wonderland"  could  never  have 
done  It.  There  must  be  a  Deutero-Lewls  Carroll. 
The  same  sort  of  logic  makes  It  impossible  that  the 
author  of  "The  Innocents  Abroad"  should  have 


io8  The  Home  Sanctuary 

produced  such  a  serious  biography  as  *'Joan  of 
Arc" :  wherefore,  give  us  a  Deutero-Mark  Twain 
to  account  for  it. 

But  suppose  for  a  moment  that  Isaiah  did  not 
write  it;  what  difference  does  it  make?  The  song 
is  there,  and  in  it  is  the  breath  of  inspiration.  Oh, 
these  paltering  critics!  These  hair-splitters  and 
wire-drawers,  who  strain  at  a  gnat  of  difficulty  and 
swallow  a  camel  of  unbelief!  These  catch-penny 
"experts,'^  who  bring  all  their  optical  instruments 
to  bear  upon  the  analysis  of  a  fly  speck  in  the  mar- 
gin of  the  Book  while  overlooking  the  wonderful 
outlines  of  the  great  verities  within  it !  The  moun- 
tain verily  "travails  and  brings  forth  a  mouse." 
What  are  sacred  authors,  anyway,  but  mediums 
through  whom  God  breathes  his  truth  toward  men  ? 
The  evidence  is  all  in  favor  of  the  authorship  of 
Isaiah;  but  whether  he  wrote  this  outburst  of  mel- 
ody or  not,  the  song  is  there  and  the  song  is  ours. 
Bring  your  harps  and  cymbajs;  and  let  us  sing,  "I 
will  trust  and  not  be  afraid;  for  the  Lord  Jehovah 
is  my  strength;  he  also  is  become  my  salvation !" 

In  any  case  one  thing  is  certain.  This  song  was 
written  by  a  pilgrim  going  through  a  dry  and 
thirsty  land  to  a  better  country,  famishing  for  water 
and  longing  for  the  fountains  and  wells.  And,  so 
far  forth,  we  are  at  one  with  the  singer;  for  we  are 
all  pilgrims  and  sojourners,  like  Israel  in  the  Des- 
ert. The  suns  are  blazing  above  and  the  sands 
scorching  beneath;  but,  blessed  be  God,  there  are 
elims  all  along  the  way!    The  palm-groves  in  the 


The  Wells  of  the  Desert         109 

distance  wave  and  beckon  as  if  to  say,  "Come,  rest 
in  our  shadow,  and  drink  of  the  wells  I" 

These  wells  of  salvation  are  seven,  like  those  of 
Beersheba ;  and  all  alike  yield  the  water  of  life. 

The  first  is  the  well  of  Faith, 

At  the  very  outset  of  the  journey  we  come  upon 
it;  for  faith  marks  the  beginning  of  Christian  ex- 
perience.    He  that  believeth  shall  enter  into  life. 

I  knew  a  lad,  about  fifty  years  ago,  who  could 
not  sleep  for  thirst.  He  had  listened  to  the  Gos- 
pel in  the  village  church  and  heard  it  at  his 
mother's  knee ;  but,  as  for  seeing  and  believing,  he 
could  not.  Christ  was  no  personal  Saviour  for 
him.  But  one  bright  day  the  veil  was  lifted  and 
he  saw.  Oh,  happy  day!  It  was  up  in  a  hay-loft; 
and  the  vision  came  when  he  was  kneeling  on  the 
hay.  He  saw  and  believed.  For  half  a  century 
he  has  known  the  sweet  waters ;  and : 

My  soul  shall  at  that  fountain  drink 
When  all  the  springs  are  dry. 

The  second  of  the  wells  is  Prayer. 

To  your  knees,  O  friend,  when  "oppressed  by 
noon-day's  scorching  heat!"  Kneel  down  and 
drink!  To  philosophize  about  the  rationale  of 
prayer  is  not  drinking.  Satisfy  the  longing  of  your 
soul.  Drink  deep !  Let  the  peace  of  God  that  pass- 
eth  all  understanding  come  into  your  soul;  then 
sing— 


no  The  Home  Sanctuary 

Sweet  hour  of  prayer,  sweet  hour  of  prayer ; 

May  I  thy  consolation  share, 

Till  from  Mount  Pisgah's  lofty  height 

I  view  my  home  and  take  my  flight! 

This  robe  of  flesh  I'll  drop,  and  rise 

To  seize  the  everlasting  prize. 

And  shout,  while  passing  through  the  air, 

Farewell,  farewell,  sweet  hour  of  prayer! 

For  faith  shall  ultimately  be  lost  In  sight,  and  hope 
in  open  vision,  and  prayer  in  everlasting  praise. 

The  third  of  the  wells  on  our  journey  is  the 
Bible. 

A  deep  well  this,  springing  from  the  very  heart 
of  the  Rock  of  Ages;  for  the  Bible  is  more  than 
*'a  book  among  books,"  having  been  "written  by 
holy  men  as  they  were  moved  by  the  Spirit  of 
God."  Its  waters  are  not  like  those  of  other  books, 
cisterns  hewn  out  by  art  and  man's  device,  often- 
times brackish  and  unwholesome.  There  is  no  sur- 
face-drainage of  human  wisdom  here.  To  the 
weary  and  heavy  laden  there  can  be  no  sweeter 
draught  than  a  promise  from  the  Word  of  God. 

A  lady  and  her  daughter,  who  had  been  paying 
kindly  visits  to  an  old  woman  in  a  humble  cottage, 
found  her  always  with  a  Bible  on  her  knees.  One 
day  the  daughter  said,  "Ask  her,  mother,  if  she 
never  gets  tired  of  it."  The  cottager  overheard 
and  answered,  "No,  dearie,  never!  It  grows 
fresher  every  day." 

You  need  this  water,  my  friend.  You  have  spent 
enough  of  your  time  in  the  vain  effort  to  analyze 


The  Wells  of  the  Desert         hi 

It.    If  you  are  thirsty,  just  drink;  and  see  for  your- 
self how  It  satisfies  the  soul.     Drink  and  sing — 
Word  of  the  everlasting  God! 

Will  of  his  glorious  Son ! 
Without  thee,  how  could  earth  be  trod, 
Or  Heaven  itself  be  won? 

The  fourth  of  the  wells  is  Fellowship. 

We  do  not  kneel  alone  at  this  well.  There  are 
many  thirsty  ones  who  bend  beside  us;  and  "as 
Iron  sharpeneth  Iron  so  a  man  sharpeneth  the  face 
of  his  friend."  Blessed  be  God  who  hath  made  us 
sit  together  In  heavenly  places !  Don't  look  at  your 
neighbor,  now,  to  find  fault  with  him.  Doubtless 
he  Is  not  the  sort  of  Christian  he  ought  to  be;  but 
no  more  are  you.  Of  all  who  crowd  about  this  well 
not  one  Is  a  perfect  saint  as  yet :  all  are  but  sinners 
saved  by  grace.  Move  up  a  little  closer,  then ;  and 
drink  and  sing — 

Blest  be  the  tie  that  binds 
Our  hearts  in  Christian  love: 

The  fellowship  of  kindred  minds 
Is  like  to  that  above! 

The  fifth  of  the  wells  is  Service. 

This  Is  close  by  the  edge  of  a  harvest-field;  and 
those  who  approach  It  come  with  sleeves  rolled  up 
and  sickles  In  hand,  wiping  the  perspiration  from 
their  brows.  But,  oh,  how  great  to  be  In  such  ser- 
vice! It  is  blessed  to  get  weary  for  a  Lord  like 
ours.  It  Is  a  foretaste  of  heaven  to  feel,  at  the 
close  of  a  busy  day,  that  we  have  not  merely  said 
our  prayers  and  repeated  our  creeds,  but  have  done 


112  The  Home  Sanctuary 

faithful  reaping  for  him.  How  grateful,  then,  the 
waters  of  this  well!  We  return  to  our  tasks  re- 
freshed and  strengthened,  singing — 

One  more  day's  work  for  Jesus! 
Oh,  yes,  a  weary  day ; 
But  heaven  shines  clearer. 
And  rest  comes  nearer 
At  each  step  of  the  way. 
And  Christ  in  all — 
Before  his  face  I  fall. 

Oh,  blessed  work  for  Jesus! 
Oh,  rest  at  Jesus'  feet! 
There  toil  seems  pleasure, 
My  wants  are  treasure, 
And  pain  for  him  is  sweet. 
Lord,  if  I  may, 
I'll  serve  another  day. 

And  sixth,  the  well  of  Consolation. 

You  will  find  it  in  Baca,  the  Valley  of  Tears. 
Here  is  where  Hagar  found  it  when  wandering  in 
the  Wilderness  with  her  little  son.  The  water- 
skin  was  empty  and  the  child  was  famishing.  "And 
she  went  and  sat  her  down  over  against  him  a  good 
way  off,  as  it  were  a  bowshot,  saying,  Let  me  not 
look  upon  the  death  of  the  child."  And  the  angel 
of  God  called  unto  Hagar  and  said  unto  her, 
"What  alleth  thee,  Hagar  ?  Fear  not !"  And  her 
eyes  were  opened  and  "she  saw  a  well  of  water  and 
gave  the  lad  to  drink."  Are  you,  too,  wandering  in 
the  Valley  of  Tears?  Listen  and  you  shall  hear 
God  speak.  Listen  again  and  you  shall  hear  the 
murmur  of  water.     Brood  no  more  ov,er  your  sor- 


The  Wells  of  the  Desert  113 

rows.     Stoop  down  and  drink  and  go  your  way, 
singing — 

Joy  of  the  desolate,  light  of  the  straying, 
Hope  of  the  penitent,  fadeless  and  pure! 

Here  speaks  the  Comforter,  tenderly  saying, 
Earth  has  no  sorrows  that  heaven  can  not  cure. 

The  seventh  of  the  wells  is  Hope. 

Its  waters  are  clearest  of  all;  so  clear  that  If  you 
look  down  Into  them  you  shall  see  heaven  reflected 
there;  a  vision  of  "the  city  which  hath  the  founda- 
tions, whose  builder  and  maker  is  God."  If  this  life 
were  all,  then  should  we  be,  indeed,  of  all  men 
most  miserable;  but  ours  is  "the  hope  that  maketh 
not  ashamed."  There  is  something  beyond  I  Eye 
hath  not  seen  nor  ear  heard,  neither  have  entered 
into  the  heart  of  man  the  things  which  God  hath 
prepared  for  them  that  love  him.  Drink  of  this 
well  when  the  sordid  world  has  gripped  you  hard ; 
and,  still  drinking,  keep  your  eyes  on  the  vision; 
while  you  sing — 

O  mother  dear,  Jerusalem, 

When  shall  I  come  to  thee? 
When  shall  my  sorrows  have  an  end  ? 

Thy  joys  when  shall  I  see  ? 

Thy  walls  are  made  of  precious  stones, 
Thy  bulwarks  diamonds  square; 

Thy  gates  are  of  right  Orient  pearl; 
O  God,  if  I  were  there! 

These  are  the  seven  Wells  of  the  Desert. 

But  there  is  yet  another — deeper,  clearer  and 
more  refreshing  than  all.  It  is  the  well  for  which 
David  longed,  when  hunted  like  a  bird  among  the 


114  The  Home  Sanctuary 

mountains:  "Oh,  that  one  would  give  me  water  to 
drink  of  the  well  of  Bethlehem,  which  Is  by  the 
gate!"  There  is  no  other  like  the  well  of  Bethle- 
hem.    Christ  himself  is  our  Fountain  of  Life. 

The  singular  thing  about  this  well  is  that,  like 
the  water  that  gushed  forth  at  Merlbah,  where 
Moses  smote  the  rock,  it  follows  the  pilgrim  all 
along  the  way.  "For  they  drank,"  says  Paul,  "of 
a  spiritual  Rock  that  followed  them:  and  the  rock 
was  Christ."  There  are  no  long  stretches  of  thirst 
between  the  wells  of  the  desert  for  those  who  keep 
In  vital  touch  with  him. 

It  was  "the  last  day,  the  great  day  of  the  feast" 
in  Jerusalem.  The  concluding  ceremony,  known 
as  "the  Effusion  of  Waters,"  had  just  been  enacted: 
the  high  priest  coming  up  from  the  Pool  of  Siloam 
with  a  pitcher  on  his  shoulder  had  emptied  it  upon 
the  pavement  of  Solomon's  Porch,  to  signify  the 
pouring  out  of  the  souls  of  the  people  before  their 
God.  Then  the  benediction,  and  all  would  be  over; 
the  people  were  about  to  disperse  to  their  homes. 
At  this  juncture  the  voice  of  Jesus  was  heard,  cry- 
ing: "If  any  man  thirst,  let  him  come  unto  me  and 
irink.  He  that  belleveth  on  me,  as  the  Scripture 
ath  said,  from  within  shall  flow  rivers  of  living 

iter!"  Aye,  water  of  life!  The  life  that  no 
,ater  can  give  but  that  which  gushes  from  the 
smitten  Rock  of  Ages ! 

Have  you  heard  his  voice?  Have  you  refreshed 
your  soul  with  the  strengthening  and  healing 
waters  of  the  King's  well? 


The  Wells  of  the  Desert  115 

The  weary  Christ  who  paused  at  Jacob's  well  In 
Sychar  asked  a  drink  of  the  woman  who  came  to 
draw.  When  she  hesitated  he  said,  "If  thou  knew- 
est  the  gift  of  God,  and  who  It  Is  that  salth  to  thee 
*GIve  me  to  drink,'  thou  wouldst  have  asked  of  him 
and  he  would  have  given  thee  living  water."  Oh, 
If  thou  knewest!  For  whosoever  drinketh  of  this 
water  shall  never  thirst ;  but  It  shall  be  In  him  a  well 
of  water  springing  up  unto  everlasting  life. 

The  world  Is  full  of  Invitations  to  the  King's 
well.  "The  Spirit  and  the  bride  say  Come,  and  he 
that  heareth,  let  him  say  Come,  and  he  that  Is 
athlrst  let  him  come :  and  he  that  will  let  him  take 
the  water  of  life  freely." 

The  water  Is  free;  but  one  may  stand  by  the 
King's  well  and  perish  of  spiritual  thirst,  If  he  will 
not  drink.  Wherefore  drink,  my  friend,  and 
quench  the  longing  of  your  soul.  The  Invitation 
has  come  to  you  again  and  again.  Here  Is  a  verse 
you  surely  can  sing : 

I  heard  the  voice  of  Jesus  say, 

Behold,  I  freely  give 
The  living  water,  thirsty  one; 

Stoop  down,  and  drink,  and  live. 

But  can  you  go  on  singing?  There  Is  life  In  the 
next  verse  for  you : 

I  came  to  Jesus;  and  I  drank 
Of  that  life-giving  stream; 
My  thirst  was  quenched, 
My  soul  revived. 
And  now  I  live  in  him! 


ii6  The  Home  Sanctuary 

8.  PRAYER 

Lord,  refresh  me  with  thy  grace.  The 
journey  Is  long  and  the  sun  hot  and  the  bur- 
den heavy.  Oh,  for  a  drink  of  water  from 
the  well  beside  the  gate  of  Bethlehem!  Tell 
me  again  that  all  things  are  working  for  my 
good.  Walk  thou  with  me,  so  that  heart  and 
flesh  fall  not.  I  can  do  all  things  when  thou 
strengthenest  me.  Be  thou  my  strength  and 
my  exceeding  great  reward;  for  thy  Name's 
sake.     Amen. 

9.  HYMN:    "I  heard  the  voice  of  Jesus  say." 

10.  BENEDICTION 

The  grace  of  our  Lord  Jesus  Christ  be  with 
your  spirit.     Amen. 


'     NINTH  SERVICE 
Tempted  and  Tried 

1.  INVOCATION 

^LMIGHTY  God,  Source  of  all  good  and 
-^^  Fountain  of  blessing,  look  upon  me 
with  favor  In  this  hour.  I  confess  my  per- 
sonal unworthlness,  but  plead  the  righteous- 
ness of  Christ.  For  his  sake  graciously  re- 
ceive me  Into  thy  presence  and  accept  my 
worship.     Amen. 

2.  HYMN:  ^Take  my  heart,  O  Father,  take  It!" 

3.  SCRIPTURE  LESSON 

Genesis  3  :i-6. 
James  i. 

4.  PRAYER 

Have  mercy  upon  me,  O  God,  according 
unto  thy  lovIng-klndness,  and  according  unto 
thy  tender  mercies  blot  out  my  transgression. 
Purge  me  with  hyssop  and  I  shall  be  clean; 
wash  me  and  I  shall  be  whiter  than  snow.  I 
believe  In  the  purifying  virtue  of  the  Foun- 
tain filled  with  blood  drawn  from  Emmanuel's 
veins.  I  am  trusting  only  In  him  whose  blood 
117 


ii8  The  Home  Sanctuary 

cleanseth  from  sin.  Blessed  be  thy  Name  for 
the  assurance  of  faith.  There  is  no  more 
condemnation  to  them  that  are  In  Christ 
Jesus,  who  walk  not  after  the  flesh  but  after 
the  Spirit.  Baptize  me  with  the  Influence  of 
thy  sanctifying  Spirit,  that  I  may  continually 
grow  In  grace  and  In  the  knowledge  of  Christ. 
Make  me  submissive  under  chastisement, 
faithful  In  service,  and  acquiescent  In  thy  holy 
will.  Give  me  a  broad  heart  of  sympathy, 
and  eagerness  to  help  all  who  need  me.  Make 
me  charitable  toward  sinners,  but  Intolerant 
toward  sin.  Keep  me  loyal  to  the  truth  as 
thou  hast  given  me  to  see  It.  Strengthen  thy 
Church  for  the  propagation  of  the  Gospel. 
Stretch  her  curtains  and  enlarge  her  borders. 
Put  down  wickedness  In  high  and  low  places. 
Make  a  speedy  end  of  war,  and  hasten  the 
time  when  men  and  nations  shall  rest  in  the 
truce  of  God.  To  this  end  put  the  spirit  of 
peace  with  righteousness  Into  the  hearts  of  all 
rulers  and  potentates.  Speed  thy  coming,  O 
Prince  of  Peace,  to  rule  in  equity  from  the 
river  unto  the  ends  of  the  earth.  For  thou 
art  worthy  to  receive  glory,  and  honor,  and 
dominion  and  power  forever  and  ever.  Amen. 

5.  HYMN :    "Lord,  I  hear  of  showers  of  bless- 

ing." 

6.  OFFERING 


Tempted  and  Tried  119 

7.   THE  SERMON 

Tempted  and  Tried 

"Count  ft  all  joy,  my  brethren,  when  ye  fall 
into  manifold  temptations;  knowing  that  the 
proving  of  your  faith  worketh  patience.  But  let 
patience  have  its  perfect  work,  that  ye  may  be 
perfect  and  entire,  lacking  in  nothing."  (James 
1:2-4.) 

In  one  of  Paul's  letters  to  the  Christians  at 
Corinth  he  says,  "There  has  no  temptation  taken 
you  but  such  as  is  common  to  man."  The  same 
might  be  written  to  the  people  of  any  modern  com- 
munity. Were  there  wineshops  along  the  streets 
of  Corinth?  So  there  are,  In  horrid  multiplicity, 
along  the  streets  of  New  York.  Were  there 
painted  women  leering  at  the  open  windows?  So 
there  are  among  us.  Were  there  Idol-meats  for 
sale  In  the  shambles?  So  there  are  now.  Tempta- 
tion Is  "common  to  man."  Adam  was  tempted  In 
Paradise;  Abraham  at  Beersheba;  Lot  in  Sodom; 
Moses  In  MIdlan;  Daniel  In  Babylon;  and  Christ 
In  the  Wilderness.     There  Is  no  escaping  It. 

And  temptation  is  as  necessary  as  It  Is  common 
to  man.  It  Is  built  Into  the  constitution  of  the 
race.  In  the  case  of  Adam  It  was  necessary  for  the 
cultivation  of  character.  He  was  created  Innocent; 
but  Innocency  is  not  character.  A  graven  image  Is 
free  from  sin.  If  Adam  was  to  be  a  man  he  must 
be  positively  one  thing  or  the  other;  either  good 
or  bad.  To  that  end  he  must  be  tested;  wherefore 
he  was  told  not  to  eat  of  the  fruit  of  the  forbidden 


i2o  The  Home  Sanctuary 

tree.  A  tree  would  answer  as  well  as  anything 
else ;  the  point  being  that  he  must  be  put  through 
some  sort  of  ordeal  to  determine  whether  or  not 
he  would  obey  the  behest  of  God.  Unfortunately 
both  for  him  and  for  us  he  fell;  and  in  falling  he 
put  himself  and  his  children  after  him  in  the  way 
of  contracting  the  habit  of  sin. 

In  the  case  of  Christ — who  is  called  "the  second 
Adam,"  because  he  also  stood  as  the  representative 
man — temptation  was  necessary  for  a  different  rea- 
son. He  had  come  Into  the  world  to  be  the  knight- 
errant  of  our  fallen  race,  that  he  might  deliver  us 
from  the  penalty  and  the  power  of  sin.  To  this 
end  he  must  enter  into  full  fellowship  with  hu- 
manity, in  order  that  he  might  become  a  high- 
priest,  able  to  be  "touched  with  the  feeling  of  our 
infirmities."  He  was,  therefore,  "in  all  points 
tempted  like  as  we  are."  But,  unlike  the  first 
Adam,  he  stood  the  test.  He  was  "in  all  points 
tempted  like  as  we  are,  yet  without  sin." 

In  your  case  and  mine  temptation  Is  necessary 
for  the  development  of  the  graces  that  constitute 
character;  wherefore,  It  is  written,  "We  also  re- 
joice in  our  tribulation;  knowing  that  tribulation 
worketh  steadfastness;  and  steadfastness,  approved- 
ness;  and  approvedness,  hope;  and  hope  putteth 
not  to  shame."  A  ship  swinging  at  anchor  in  the 
bay  Is  of  little  or  no  use.  Out  yonder  on  the  open 
seas  there  Is  danger;  there  are  fogs  and  gales  and 
hidden  reefs;  but  what  matters  it?  The  ship  must 
hoist  anchor  and  venture  forth,  or  she  will  take  no 


Tempted  and  Tried  121 

part  In  the  commerce  of  the  world.  So  must  a 
man  meet  the  grapple  of  adverse  forces  if  he  would 
make  his  life  tell.  "The  North  wind  makes 
Vikings."  A  man  of  spirit  will  not  shrink  from 
taking  heaven  with  the  wind  in  his  face. 

It  is  a  great  thing,  in  point  of  fact,  to  be  capable 
of  trial.  "How  much  better  is  a  man  than  a 
sheep?"  We  are  made  in  the  likeness  of  God. 
And,  though  we  have  fallen  from  our  high  estate, 
there  are  possibilities  of  goodness  and  greatness  in 
us,  which  must  somehow  be  brought  out.  And 
God  our  Father  is  profoundly  interested  in  do- 
ing it.^ 

This  brings  us  directly  to  the  matter  in  hand. 
We  want  to  know  precisely  what  God's  relation  is 
to  the  temptations  that  beset  us.  And  the  Scrip- 
tures are  very  clear  on  this  point. 

First.  We  are  advised  that  God  does  not  tempt 
any  man.  It  is  written,  "Let  no  man  say  when  he 
is  tempted,  I  am  tempted  of  God;  for  God  can  not 
be  tempted  with  evil,  and  he  himself  tempteth  no 
man." 

Secondly.  It  is  equally  clear  from  the  teaching 
of  Scripture  that  God  leads  us  into  temptation. 
The  Evangelists  agree  in  saying  that  Jesus  was 
"led  up  of  the  Spirit  into  the  wilderness  to  be 
tempted  of  the  devil."  One  of  them  puts  it  in  even 
more  emphatic  form,  saying,  "The  Spirit  driveth 
him  forth."  And,  for  reasons  already  indicated, 
we  are  treated  in  the  same  way. 

It  must  be  understood  that  there  is  no  sin  in 
being  tempted.     A  man  may  be  compassed  about 


122  The  Home  Sanctuary 

by  devils  with  no  fault  of  his  own.  If  Samson  had 
been  called  down  to  TImnath  on  business  It  would 
have  been  no  sin  to  pass  Delilah  on  the  street;  but 
it  was  a  different  matter  when  he  went  to  TImnath 
for  the  express  purpose  of  meeting  her,  called  at 
her  house  and  laid  his  head  in  her  lap.  Luther 
says,  "We  can  not  prevent  the  birds  from  flying 
over  our  heads;  but  we  can  prevent  them  from 
building  their  nests  in  our  hair."  So  God  does  not 
lead  us  into  sin  when  he  leads  us  Into  temptation. 

It  Is  related  that  when  the  Black  Prince  had  ar- 
rived at  years  of  discretion  his  father,  Edward  III, 
deeming  It  necessary  to  wean  him  from  the  ef- 
feminate pleasures  of  the  court,  placed  him  In  com- 
mand of  a  troop  at  the  battle  of  Crecy.  In  the 
heat  of  conflict  a  messenger  came  riding  in  great 
haste  to  say  that  the  prince  was  surrounded  by  the 
enemy.  The  king  asked,  "Is  he  wounded?"  The 
answer  was,  "Nay;  but  in  mighty  peril."  Then  the 
king  said,  "Tell  him  that  he  hath  this  day  an 
opportunity  to  win  his  spurs;  and  bid  him  not  call 
upon  me  until  he  is  in  mortal  extremity."  For  a 
like  reason  we  are  divinely  led  Into  temptation, 
that  we  may  win  our  spurs ;  but  our  Father  Is  ever 
near  at  hand  and  ready  to  help  us. 

Thirdly.  God  could  lead  us  around  temptation, 
were  he  so  disposed,  and  could  wholly  avert  it. 
This  Is  taught  In  the  words  of  Jesus,  "And  when 
ye  pray  say,  'Our  Father  who  art  in  heaven,  lead 
us  not  into  temptation,  but  deliver  us  from  evil.'  " 

The  question  at  once  arises.  If  God  leads  us  into 


Tempted  and  Tried  123 

temptation,  how  can  we  pray,  "Lead  us  not  into 
it"  ?  But,  inasmuch  as  we  are  not  acquainted  with 
the  Divine  plan  concerning  us,  why  should  we  not 
pray  to  be  saved  from  the  peril  of  temptation  so 
far  as  this  may  be  consistent  with  our  good  and  the 
glory  of  God?  Is  it  not  a  most  natural  thing  to 
ask?  Do  we  not  pray  in  like  manner  to  be  de- 
livered from  pain  and  sickness  and  adversity?  All 
such  prayers,  be  it  remembered,  are  offered  in  the 
filial  spirit  and  only  by  such  as  can  say  "Our 
Father."  By  that  token  they  are  always  acqui- 
escent in  the  Divine  will. 

If  we  go  to  Gethsemane  we  shall  find  the  only- 
begotten  Son  making  just  such  a  prayer.  When 
the  purple  cup  of  death  was  pressed  to  his  lips 
every  nerve  and  sinew  quivered  and  shrank  from 
it.  "O  my  Father,"  he  cried,  "if  it  be  possible,  let 
this  cup  pass  from  me."  And  sweating  as  it  were 
great  drops  of  blood  he  cried  again,  "O  my  Father, 
if  it  be  possible,  let  this  cup  pass  from  me."  That 
cup  was  filled  with  the  death  that  was  due  to  us. 
He  as  our  substitute  must  drink  it  or  else  we  our- 
selves must  drink  it.  Wherefore,  he  cried  again, 
"O  my  Father,  if  it  be  not  possible,  thy  will  be 
done !"  In  a  like  filial  spirit  we  pray,  "Lead  us  not 
into  temptation."  But  observe,  the  prayer  does 
not  end  that  way:  let  us  have  the  whole  of  it: 
"Lead  us  not  into  temptation;  but  deliver  us  from 
evil."  It  is  precisely  as  if  we  said,  "O  Father,  if 
It  be  possible,  save  us  from  the  bitter  hour  of  trial; 
but  in  any  case  save  us  from  sin !" 


124  The  Home  Sanctuary 

It  is  recorded  that  Jesus  said  to  Peter,  in  antici- 
pation of  his  approaching  hour  of  temptation  in 
the  judgment  hall,  "Watch  and  pray,  that  ye  enter 
not  into  temptation."  (Matt.  26:41.)  And 
again,  with  the  same  trial  in  view,  he  said  to 
Peter,  "Satan  hath  desired  to  have  you  that  he  may 
sift  you  as  wheat ;  but  I  have  prayed  for  thee  that 
thy  faith  fail  not."  It  thus  appears  that,  while 
Peter  was  advised  to  pray  that  he  might  not  enter 
into  temptation,  the  prayer  of  the  far-seeing  Christ 
was  that  in  the  hour  of  temptation  the  faith  of 
Peter  might  not  fail.  The  result  makes  it  appear 
that  Peter  was  tried  and  did  temporarily  fall,  in 
denying  his  Lord;  but  also  that  he  learned  his  les- 
son and  was  thereby  enabled  to  "strengthen  the 
brethren,"  and  that  his  faith  failed  not. 

Fourthly.  We  are  advised  that  in  the  hour  of 
temptation  we  7nay  be  divinely  sustained  if  we  will 
have  it  so.  Thus  it  is  written,  "God  is  faithful, 
who  will  not  suffer  you  to  be  tempted  above  that 
ye  are  able,  but  will  with  the  temptation  make  the 
way  of  escape,  that  ye  may  be  able  to  endure  it." 
(i  Cor.  10:13.) 

The  stress  of  temptation  is  never  beyond  our 
strength.  "God  tempers  the  wind  to  the  shorn 
lamb."  His  promise  is,  "As  thy  day  so  shall  thy 
strength  be."  I  have  no  sympathy  with  a  drunk- 
ard, who  says,  "I  can't  help  it."  He  can ;  he  simply 
doesn't  want  to.  No  doubt  a  man  can  by  habitual 
indulgence  so  vitiate  and  enfeeble  his  will  that  it  is 
a  frightfully  hard  thing  to  resist  the  intoxicating 


Tempted  and  Tried  125 

cup;  but  there  Is  no  one  but  himself  to  blame  for 
that.  And,  even  In  this  case,  there  Is  a  definite  hope 
in  Divine  help  If  he  chooses  to  accept  It.  The 
gates  of  hell  can  not  prevail  against  a  man  who  Is 
buttressed  by  the  power  of  God. 

In  all  the  universe  there  Is  no  force  that  can 
compel  a  man  to  sin.  The  most  that  Satan  could 
say  to  Christ  In  the  Wilderness  was,  "Cast  thyself 
down."  He  could  not  cast  him  down,  nor  could 
he  oblige  Christ  to  do  It.  Every  sin  Is,  In  the  na- 
ture of  the  case,  voluntary — never  Involuntary. 
No  man  Is  responsible  for  what  he  can  not  avoid; 
but  no  full-grown  man  ought  to  be  willing  to  plead 
the  baby  act.  "The  fault,  dear  Brutus,  is  not  in 
our  stars,  but  In  ourselves  If  we  are  underlings." 
We  have  Infinite  resources  at  our  command  In  the 
promise  of  Divine  help;  wherefore  "Be  strong! 
Quit  you  like  men!" 

The  old  story  of  the  Babylonish  youths  In  the 
furnace  Is  full  of  suggestion.  (Dan.  3.)  For 
refusing  to  bow  down  before  the  golden  Image 
they  were  summoned  before  the  king,  who  gave 
them  the  choice  of  Idolatry  or  death.  Their  an- 
swer was,  "We  have  no  need  to  answer  thee  In  this 
matter.  If  It  be  so,  our  God  whom  we  serve  Is 
able  to  deliver  us  from  the  burning  fiery  furnace; 
and  he  will  dehver  us  out  of  thy  hand,  O  king. 
But  If  not,  be  it  known  unto  thee,  O  king,  that  we 
will  not  serve  thy  gods  nor  worship  the  golden 
Image  which  thou  hast  set  up !"  That  was  enough ; 
they  were  bound  and  cast  into  the  furnace.    The 


126  The  Home  Sanctuary 

king  looked  In  and  was  astonished.  He  said  to  his 
counselors,  "Did  we  not  cast  three  men  bound  into 
the  midst  of  the  fire?"  They  answered,  "True, 
O  king!"  He  said,  "Lo,  I  see  four  men  loose, 
walking  in  the  midst  of  the  fire  and  they  have  no 
hurt!  and  the  aspect  of  the  fourth  is  like  a  son 
of  the  gods."  Here  is  our  defense  in  Temptation: 
the  fourth  Man  in  the  fire.  God  is  faithful,  and 
he  has  said,  "I  will  deliver  thee  in  six  troubles;  yea. 
in  seven  there  shall  no  evil  touch  thee." 

Fifthly.  We  triumph  over  temptation  when  we 
thus  allow  God  to  help  us.  "Blessed  is  the  man 
that  endureth  temptation;  for  when  he  hath  been 
approved  he  shall  receive  the  crown  of  life  which 
the  Lord  hath  promised  to  them  that  love  him." 
(Jamics  I  :  12.) 

Of  all  the  joys  that  are  possible  to  mortal  man 
there  is  none  to  be  compared  with  that  which  we 
experience  in  triumphing  over  a  besetting  sin.  So 
did  the  3^oung  stripling  rejoice  when  he  brought  the 
gory  head  of  Goliath  up  to  the  king's  tent,  saying, 
"I  have  overcome  in  the  name  of  the  God  of 
Israel!" 

It  is  recorded  that,  when  the  temptation  of  Jesus 
in  the  Wilderness  was  over,  "angels  came  and 
ministered  unto  him."  In  the  struggle  of  life  we 
are  "compassed  about  with  a  great  cloud  of  wit- 
nesses." Ail  heaven  is  interested  in  seeing  us  get 
the  better  of  our  sins. 

And  every  such  victory  adds  to  our  strength  of 
character.     The  Moslems  say  that  the  man  who 


Tempted  and  Tried  127 

slays  his  enemy  in  battle  absorbs  the  strength  of 
his  vanquished  foe.  There  is  a  truth  here  for  every 
earnest  soul  in  the  grapple  with  sin.  Great  are 
the  promises  to  him  who  triumphs.  "To  him  that 
overcometh  will  I  give  to  eat  of  the  tree  of  life, 
which  is  in  the  Paradise  of  God." — "He  that  over- 
cometh shall  not  be  hurt  of  the  second  death." — 
"To  him  that  overcometh  will  I  give  the  morning 
star." — "He  that  overcometh  shall  be  arrayed  in 
white  garments;  and  I  will  confess  his  name  before 
my  Father  and  before  his  angels." — "He  that  over- 
cometh, I  will  make  him  a  pillar  in  the  temple  of 
my  God." — "He  that  overcometh  I  will  give  to 
him  to  sit  down  with  me  in  my  throne,  as  I  also 
overcame  and  sat  down  with  my  Father  in  his 
throne." — "To  him  that  overcometh,  to  him  will 
I  give  of  the  hidden  manna;  and  I  will  give  him 
a  white  stone,  and  upon  the  stone  a  new  name 
wTitten  which  no  one  knoweth  but  he  that  receiveth 
it."  Oh,  blessed  overcoming!  Oh,  glorious  crown 
of  Hfel 

It  may  be  that  some  one  now  reading  these 
words  is  facing  a  fierce  temptation.  How  shall  he 
meet  it?  By  self-dependence?  Shall  the  oft- 
taught  lesson  of  experience  go  for  naught?  "Is 
any  tempted,  let  him  pray."  There  is  "a  way  of 
escape";  but  it  is  not  the  path  of  self-reliance. 
Resolutions  fail  when  there  is  no  strong  staff  to 
lean  on.  Prayer  is  the  secret  passage  to  the  light. 
Try  prayer,  my  friend — and  see  Christ  coming  to 
your   aid!     Lean   hard   on   him.      He   has   been 


128  The  Home  Sanctuary 

through  temptation  and  "can  be  touched  with  a 
feehng  of  our  Infirmities."  His  arm  is  an  almighty 
arm.  He  never  failed  a  man  yet.  He  not 
only  pardons,  but  saves  from  the  power  of  sin. 
He  enables  us  to  say,  "I  know  whom  I  have  be- 
lieved and  am  persuaded  that  he  is  able  to  keep 
that  which  I  have  committed  unto  him  against  that 
day." 

The  shining  seats  of  heaven  are  full  of  sinners 
who  have  passed  through  the  hard  grapple  with 
temptation,  and  are  "more  than  conquerors"  by  the 
grace  of  God.  Listen  to  this :  "I  saw,  and  behold, 
a  great  multitude,  which  no  man  could  number, 
.  .  .  standing  before  the  throne  and  before  the 
Lamb,  arrayed  in  white  robes,  and  palms  in  their 
hands;  and  they  cry  with  a  great  voice,  saying, 
Salvation  unto  our  God!  .  .  .  And  one  of  the 
elders  answered,  saying  unto  me,  These  that  are 
arrayed  in  the  white  robes,  who  are  they,  and 
whence  came  they?  And  I  say  unto  him.  My 
lord,  thou  knowest.  And  he  said  to  me.  These  are 
they  that  come  out  of  the  great  tribulation" — out 
of  the  harrowing  of  trial — "and  they  washed  their 
robes  and  made  them  white  in  the  blood  of  the 
Lamb.  Therefore  are  they  before  the  throne  of 
God." 

Oh,  for  the  white  robes  and  the  palm  of 
victory!  Blessed  is  the  man  that  endureth  temp- 
tation! The  possibilities  of  character  and  life 
and  the  unfading  crown  are  In  it.  God  help 
us   to   endure    and   to   come   off   victorious,    that 


Tempted  and  Tried  129 

we,  too,  may  wave  palm  branches  before  the  throne 
of  God! 

8.  PRAYER 

I  need  thee  every  hour,  most  gracious 
Lord.  In  the  stress  of  temptation  grant  thine 
Immediate  help,  so  that  I  yield  not.  Help  me 
to  see  sin  as  thou  seest  It.  Help  me  to  hate 
and  abhor  and  flee  from  It.  Show  me  the 
beauty  of  holiness,  so  that  I  shall  be  enam- 
oured of  It.  Make  me  more  like  Jesus  In  faith 
and  power  and  steadfastness.  And  thou  shalt 
have  everlasting  praise.     Amen. 

9.  HYMN:   ''Am  I  a  soldier  of  the  Cross?" 

10.  BENEDICTION 

Grace,  mercy  and  peace  be  with  thee. 
Amen. 


TENTH  SERVICE 
A  Triple  Tragedy 

1.  INVOCATION 

T  roLY.  holy,  holy,  Lord  God  Almighty, 
J^  which  was  and  Is  and  Is  to  come! 
Thou  art  of  purer  eyes  than  to  behold  In- 
iquity ;  wherefore  purge  me  from  my  sins,  for 
Jesus'  sake,  that  I  may  worthily  draw  near. 
Be  pleased  to  fill  this  hour  with  blessing,  and 
thy  Name  shall  have  the  praise.     Amen. 

2.  HYMN:    "Jesus  calls  us  o'er  the  tumult." 

3.  SCRIPTURE  LESSON 

Isaiah  53  :i-io. 
Galatlans  6. 

4.  PRAYER 

Blessed  be  thou,  O  God,  who  hast  blessed 
me  with  all  spiritual  blessings  In  heavenly 
places  in  Christ.  Help  me  to  pour  out  my 
soul  penitently  and  gratefully  before  thee. 
Notwithstanding  my  sins  and  shortcomings, 
thou  hast  continued  thy  loving-kindness  and 
pardoning  Grace.  I  have  no  burden  that  I 
can  not  bear  when  thou  art  with  me.  Thou 
art  a  very  present  help  In  time  of  trouble,  a 
130 


A  Triple  Tragedy  131 

refuge  from  the  storm  and  a  shadow  from  the 
heat.     Thy  chastening  may  be  grievous;  but, 
inasmuch  as  it  yieldeth  the  peaceable  fruits  of 
righteousness,  I  would  be  thankful  for  it.  Be 
pleased  to  confirm  my  faith,  that  I  may  go  on 
from  strength  to  strength,  until  I  appear  in 
Zion  before  thee.      Quicken  those  who   are 
dead  in  trespasses  and  sins;  reclaim  the  wan- 
dering and  increase  the  zeal  of  those  who 
faithfully    serve   thee.      Give   power   to   thy 
Word,  wherever  it  may  be  taught  or  preached 
this  day,  that  sinners  may  be  saved  and  saints 
built  up   in   thy   most  holy    faith.     Use   thy 
Church  as  a  great  labor-guild  for  the  reaping 
and  ingathering  of  the  harvest  of  souls.     Send 
more  and  more  laborers  into  the  harvest;  and 
make  thou  me  one.     Thou  knowest  I  believe 
and  love  thee.     Help  me  to  show  my  faith  by 
works   and  my   love  by   a    consuming   zeal. 
Lord,  may  sinners  find  no  stumbling-block  in 
my  unworthy  life;  help  me  rather  to  persuade 
them,   by  earnest  word  and  holy  living,   to 
come  unto  thee.     I  want  to  invest  all  my  pow- 
ers for  thee,  so  that  when  my  day's  work  is 
over  I  may  hear  thee  say,  "Well  done,  good 
servant."     Show  me  the  next  thing  I  ought 
to  do,  and  by  thy  Grace  I  will  do  it.     Grant 
thy  Grace,  for  Jesus'  sake.     Amen. 

5.  HYMN:     "He  leadeth  me." 

6.  OFFERING 


132  The  Home  Sanctuary 

7.  THE  SERMON 

A  Triple  Tragedy 

*'But  far  be  it  from  me  to  glory,  save  in  the 
cross  of  our  Lord  Jesus  Christ,  through  which 
the  world  hath  been  crucified  unto  me  and  I  unto 
the  world."     (Gal.  6:  14.) 

A  GREAT  law  is  stated  here.  It  is  a  law  that  pre- 
vails everyw^here  in  both  the  natural  and  the  spirit- 
ual world;  to  wit,  Life  out  of  Death.  It  Is  dwelt 
on  with  much  emphasis  in  the  teaching  of  Jesus; 
as  where  He  says,  "Whosover  would  save  his  life 
shall  lose  it;  and  whosoever  shall  lose  his  life  for 
my  sake  and  the  gospel's  shall  save  it." 

An  Illustration  is  found  In  the  process  of  ger- 
mination: "Except  a  grain  of  wheat  fall  into  the 
earth  and  die,  It  abldeth  by  Itself  alone;  but  If  It 
die,  it  beareth  much  fruit."  Ask  the  husbandman 
who  scatters  wheat  on  his  plowed  field  why  he  thus 
broadcasts  the  food  which  Is  necessary  to  sustain 
life,  and  he  will  answer,  "Wait  and  see !  The  fields 
will  presently  be  white  unto  the  harvest.  The 
loaded  wains  will  come  groaning  to  the  granaries. 
The  millstones  will  revolve,  and  the  hungry  will 
eat.  I  consecrate  the  seed-corn  to  death;  but  be- 
hold It  will  reappear  In  the  Issues  of  a  vaster  life." 

The  analogy,  however,  must  not  be  pressed  too 
far.  It  holds  as  an  Illustration  but  not  as  a  paral- 
lel, since  the  wheat  does  not  really  die.  Were  It  not 
that  life  lingers  In  the  germ,  there  would  be  no  har- 
vest. The  law  of  the  natural  world  Is  laid  down 
by  Professor  Tyndall,  in  these  words:  "It  Is  a  scl- 


A  Triple  Tragedy  133 

entific  fact  that  life  proceeds  from  life  and  from 
nothing  but  life."  All  efforts  of  biological  chem- 
ists to  quicken  an  inanimate  thing  have  been  un- 
availing. But  the  moment  you  cross  the  border 
into  the  realm  of  the  supernatural,  the  law  is  pre- 
cisely reversed.  Here  life  proceeds  from  death, 
and  from  nothing  but  death.  Mors  janua  vita. 
The  King  of  Terrors  is  bound  to  the  chariot  of 
Life. 

And  this  is  the  occasion  of  Paul's  boasting.  In 
his  association  with  Christ  the  Life-giver,  he  has 
solved  the  problem.  He  sets  it  forth  under  the  fig- 
ure of  a  triple  tragedy.  Here  are  three  crosses; 
each  an  effigy  of  death,  and  each  the  source  and 
fountain  of  a  larger  life. 

L   *'/  glory  in  the  cross  of  Jesus  Christ.'^ 

Was  he  then  oblivious  of  the  fact  that  the  cross 
was  a  symbol  of  shame?  It  was  set  apart  for  the 
execution  of  slaves  and  malefactors  of  the  deepest 
dye.  The  shame  was  so  pronounced  that  it  passed 
Into  a  proverb:  "Cursed  Is  every  one  who  hangeth 
on  a  tree."  Yet  this,  the  gentlest  born  and  noblest 
bred  of  the  Apostles,  glories  in  it.  It  is  as  if  a  man 
were  to  boast  of  the  fact  that  his  father  died  on 
the  gallows-tree.     How  shall  we  account  for  it? 

As  to  the  fact  of  Jesus'  death,  there  can  be  no 
shadow  of  doubt.  Ask  the  centurion  who  had 
charge  of  his  execution  and  he  will  say,  "Aye:  this 
is  the  spear  which  I  thrust  Into  his  side ;  behold  the 
stain  of  his  heart's  blood  upon  it!"  Ask  the  com- 
mander of  the  garrison  at  Castle  Antonia,  and  he 


134  The  Home  Sanctuary 

will  show  you  the  death  certificate,  bearing  the  im- 
perial seal.  Ask  the  rabbis  of  the  Sanhedrin,  and 
they  will  answer,  "The  delegation  appointed  to 
witness  the  execution  have  brought  us  a  satisfactory 
report.  The  Nazarene  is  dead;  we  shall  hear  no 
further  of  his  doctrine  and  alleged  miracles ;  he  will 
trouble  us  no  more."  Ask  John  and  he  will  reply, 
"As  we  were  removing  his  body  from  the  cross  in 
the  twilight,  I  laid  my  hand  upon  his  heart,  and  it 
was  cold  and  still.  His  pulse  was  still.  We  hoped 
that  it  was  he  who  should  deliver  Israel ;  but  alas ! 
he  Is  dead!"  Aye,  Jesus  is  dead.  On  this  all  are 
agreed. 

Dead?  Then  why  this  universal  commotion 
about  him?  Why,  after  the  lapse  of  eighteen  cen- 
turies, do  his  enemies  still  rail  at  him?  How  will 
you  account  for  his  place  in  literature?  Books, 
books,  books,  about  Jesus !  What  means  the  ring- 
ing of  these  church-bells,  this  preaching  from  tens 
of  thousands  of  pulpits  on  the  glory  of  Christ;  and 
the  testimony  of  an  ever-increasing  multitude  of 
men  and  women  that  he  with  mighty  hand  has  lifted 
them  out  of  the  miry  pit  and  set  their  feet  upon 
an  everlasting  rock?  And  why  this  world-wide 
chorus, 

In  the  cross  of  Christ  I  glory 

Towering  o'er  the  wrecks  of  time; 

All  the  light  of  sacred  story 

Gathers  round  Its  head  sublime? 

A  dead  Christ?  Where  are  his  peers?  Let 
Napoleon   speak   from   his  lonely   retreat  at   St. 


A  Triple  Tragedy  135 

Helena:  "You  tell  of  the  Caesars  and  Alexanders, 
of  their  conquests,  of  the  enthusiasm  which  they 
enkindled  in  the  hearts  of  their  soldiers;  but  think 
of  the  conquests  of  this  dead  man !  Can  you  con- 
ceive of  Caesar  from  the  depth  of  his  mausoleum 
watching  over  the  destinies  of  Rome?  Yet  here 
is  an  arm  that  for  eighteen  centuries  has  protected 
the  Church  from  all  storms  that  have  threatened  to 
engulf  it."  He  walks  alone  to-day  upon  the  heights 
of  influence,  as  Jean  Paul  said:  "Purest  among  the 
mightiest  and  mightiest  among  the  pure."  No 
mortal  can  with  him  compare  among  the  sons  of 
men! 

It  is  fondly  hoped  that  national  disputes  are 
henceforth  to  be  settled  by  arbitration.  In  that 
event  the  Great  Powers  will  all  be  represented.  But 
when  the  commissioners  have  taken  their  places, 
they  will  not  be  able  to  proceed  with  the  business 
in  hand  until  the  door  opens  and  One  enters  before 
whom  all  must  bow  in  reverence.  The  first  word 
and  the  last  word  in  the  adjustment  of  every  prob- 
lem of  civilization  is  uttered  by  the  Man  who  was 
executed  at  Golgotha.  What  does  this  mean?  It 
means  that  Christ,  by  His  atoning  death,  has  at- 
tained to  an  ever-Increasing  life  and  Influence 
among  men  and  nations.  Out  of  heaven  there 
comes  a  voice,  "I  am  the  Living  One;  and  I  was 
dead;  and,  behold,  I  am  alive  forevermore,  and 
I  have  the  keys  of  death  and  of  Hades!" 

II.  We  turn  now  to  the  second  cross,  and  hear 
Paul  saying,  '7  have  been  crucified  with  Christ,*^ 


136  The  Home  Sanctuary 

In  this,  also,  he  finds  an  occasion  of  boasting. 
He  might  have  gloried  in  his  noble  birth,  his  liberal 
education,  his  Roman  citizenship  or  his  honorable 
laurels  won  in  earthly  parliaments;  but,  if  he  must 
needs  glory,  he  will  glory  in  the  fact  that  he  has 
entered  into  the  fellowship  of  the  shameful  death 
of  Christ. 

Who  is  this  "I"  that  died  with  Jesus  on  the 
cross?  In  the  philosophy  of  Paul  man  is  regarded 
as  a  dual  personality.  The  "old  man"  and  the 
"new  man" — that  is,  the  lower  and  the  higher  na- 
ture— are  ever  struggling  for  mastery.  They  are 
also  characterized  as  "flesh"  and  "spirit."  The 
one  is  base,  sordid,  sensual  and  hostile  to  God;  the 
other  is  "created  in  Christ  Jesus  unto  righteousness 
and  true  holiness."  A  man's  growth  In  character 
is  measured  by  the  triumph  of  his  higher  over  his 
lower  nature.  It  was  old  Saul  of  Tarsus  who  was 
crucified  with  Christ — the  Saul  who  went  down  to 
Damascus  breathing  out  slaughter  against  the  fol- 
lowers of  Christ.  He  died  on  the  highway  when 
the  great  light  fell  upon  him,  and  the  Voice  said, 
"I  am  Jesus!"  In  that  moment  a  new  man  was 
born  and  began  to  live  with  the  cry,  "Lord,  what 
wilt  thou  have  me  to  do?" 

The  man  who  has  passed  through  this  transfor- 
mation lives  In  a  truer  sense  than  ever  before.  Paul, 
standing  by  the  cross  whereon  Saul  of  Tarsus  died, 
cries  triumphantly,  "I  have  been  crucified  with 
Christ!  and  It  is  no  longer  I  that  live,  but  Christ 
llveth  in  me !" 


A  Triple  Tragedy  137 

The  new  man  is  a  free  man.  He  is  re- 
leased from  the  bondage  of  sin.  The  past,  which 
was  like  a  ball  and  chain  upon  him,  is  gone. 
The  blood  of  Christ  has  cleansed  him.  He 
is  delivered,  also,  from  the  bondage  of  the 
Law.  Saul  of  Tarsus  stood  at  Sinai,  fearing 
and  trembling  under  the  sentence,  "The  soul  that 
sinneth  it  shall  die!"  Paul  the  Apostle,  hav- 
ing learned  obedience  in  love,  has  passed  into 
the  glorious  liberty  of  the  children  of  God. 
He  has  seen  his  Lord  nailing  "the  handwrit- 
ing of  ordinances"  to  his  cross  and  taking  it  out 
of  the  way. 

He  is  delivered,  also,  from  the  bondage  of 
death;  not  that  he  must  not  pass  through  dissolu- 
tion like  other  men;  but  this  means  little  to  him, 
now  that  the  gates  of  heaven  are  open  beyond  the 
tomb.  He  hears  his  Master  saying,  "I  am  the 
resurrection  and  the  life;  he  that  believeth  on  me, 
though  he  die,  yet  shall  he  live :  and  whosoever  liv- 
eth  and  believeth  on  me  shall  never  die!"  The 
death  beyond  is  not  for  him,  since  "there  is  no  con- 
demnation to  them  that  are  in  Christ  Jesus."  He 
hears  the  footfall  of  his  executioner  in  the  corridor 
of  the  Mammertine  jail  and  answers,  "I  am  already 
being  offered,  and  the  time  of  my  departure  is  come. 
I  have  fought  the  good  fight,  I  have  finished  the 
course,  I  have  kept  the  faith;  henceforth  there  is 
laidup  forme  the  crown!" — "O  grave,  where  is  thy 
victory?  O  death,  where  is  thy  sting?  The  sting 
of  death  is  sin;  and  the  power  of  sin  is  the  law;  but 


13  B  The  Home  Sanctuary 

thanks  be  to  God,  who  giveth  us  the  victory 
through  our  Lord  Jesus  Christ!" 

Thus,  by  the  death  of  the  old  nature,  we  attain 
unto  newness  of  life.  We  come  forth  out  of  the 
sepulcher  of  the  flesh  into  the  Kingdom  of  the 
Spirit,  where  we  live  upon  a  higher  level  and 
breathe  a  clearer  atmosphere  with  God.  It  Is  as 
when  one  stands  upon  a  summit  of  a  mountain  and 
looks  down  on  those  who  plod  along  the  lower 
paths.  What  mites  and  midgets  are  these,  who 
bustle  to  and  fro  in  pursuit  of  things  that  perish 
with  the  using!  Up  here  are  life  and  Immortality. 
I  died  down  yonder  on  the  cross  that  I  might  live 
up  here  with  God.     I  buried  all  and  I  have  all. 

III.  On  the  third  cross  ''the  world  is  crucified  to 
me." 

The  "world,"  thus  referred  to,  is  not  that  cos- 
mos  of  right  and  order,  of  Innocent  pursuit  and 
pleasure,  which  God  intended  for  us;  but  rather 
the  world  indicated  In  the  phrase  ''lust  of  the  flesh, 
lust  of  the  eye  and  pride  of  life."  This  Is  the  world 
which  Is  ever  at  enmity  with  God.  It  may  be  de- 
fined as  the  sum  total  of  all  influences  that  make 
for  spiritual  and  eternal  death,  of  all  that  drag  us 
down  and  away  from  the  life  that  we  were  Intended 
to  live.  It  is  the  world  of  which  It  Is  written,  "The 
friendship  of  the  world  Is  enmity  against  God."  To 
one  who  has  passed  through  the  new  birth,  which 
makes  a  follower  of  Christ,  the  world  thus  defined 
is  crucified.  It  dies  hard;  but  it  Is  surely  stricken 
with  death ;  and  it  dies  more  and  more  as  the  proc- 


A  Triple  Tragedy  139 

ess  of  sanctlficatlon  goes  on.  The  process  is  radi- 
cal; as  it  is  written,  "Even  now  the  ax  lieth  at  the 
root  of  the  trees."  The  demand  of  Christ  is  exclu- 
sive :  "Ye  can  not  serve  God  and  mammon.  Go 
sell  all  that  thou  hast,  and  come,  follow  me." 

In  the  hour  of  his  conversion,  Paul  turned  his 
back  upon  the  world  of  sin.  Inspexit  et  despexlt! 
He  beheld  and  renounced  it.  He  defines  that  re- 
nunciation in  this  wise:  "What  things  were  gain  to 
me  these  I  counted  loss  for  Christ.  Yea,  verily, 
and  I  count  all  things  to  be  loss  for  the  excellency 
of  the  knowledge  of  Christ  Jesus  my  Lord:  for 
whom  I  suffered  the  loss  of  all  things  and  do  count 
them  but  refuse,  that  I  may  gain  Christ,  and  be 
found  in  him,  not  having  a  righteousness  of  mine 
own,  even  that  which  is  of  the  law,  but  that 
which  is  through  faith  in  Christ,  the  righteousness 
which  is  from  God  by  faith :  that  I  may  know  him, 
and  the  power  of  his  resurrection,  and  the  fellow- 
ship of  his  sufferings,  becoming  conformed  unto  his 
death;  if  by  any  means  I  may  attain  unto  the  resur- 
rection from  the  dead."  His  reference  is  not  to 
the  final  resurrection,  but  to  that  which  is  here  and 
now. 

But  the  world,  thus  crucified,  also  rises,  in  new- 
ness of  life.  It  lives  again  to  every  follower  of 
Christ;  a  new  world  in  which  all  that  makes  life 
worth  living  is  multiplied  a  hundredfold.  The 
pursuits  of  the  world  are  wealth,  pleasure,  and 
honor.  Can  a  Christian  pursue  these?  Yes,  with 
more  intensity  than  ever ;  but  in  a  different  way.    It 


140  The  Home  Sanctuary 

Is  the  business  of  every  follower  of  Christ  to  ac- 
quire wealth,  so  far  as  it  is  possible  by  honest  meth- 
ods, because  in  so  doing  he  increases  his  power  for 
God.  It  takes  money  to  print  Bibles,  to  equip 
churches,  to  build  schools  and  hospitals  and  re- 
formatories, to  charter  missionary  ships  and  carry 
the  Gospel  to  the  uttermost  parts  of  the  earth.  But 
let  It  be  observed  the  new-born  man  is  urged  to  the 
acquisition  of  wealth  by  a  motive  far  higher  than 
that  which  previously  prompted  him.  He  is  now 
the  servant  of  Christ,  and  whatever  he  gets  or 
gains  is  to  be  used  wholly  for  Christ.  He  is  no 
longer  an  owner,  but  a  steward.  He  acquires,  that 
he  may  with  his  substance  glorify  God.  On  every 
dollar  he  earns  is  the  image  and  superscription 
of  the  King;  and  thus,  by  honestly  earning  and 
properly  spending,  he  enriches  himself  toward 
God. 

Is  a  Christian  free  to  pursue  pleasure?  More 
than  ever.  No  pleasures  are  banned  except  those 
which  are  defiled  with  sin.  A  Christian  is  under 
bonds  to  forsake  no  pleasure  that  any  self-respect- 
ing man  can  indulge  in.  "Rejoice,  O  young  man, 
in  thy  youth;  but  remember  .  .  .  !"  Remember 
that  as  a  follower  of  Christ  you  are  bound  to  keep 
your  conscience  pure.  All  pleasure  is  banned  that 
dulls  the  fine  edge  of  the  moral  sense  or  separates 
the  soul  from  God.  Away,  therefore,  with  all 
sensual  passion,  all  mad  dissipation,  the  laughter 
which  IS  as  the  crackling  of  thorns;  but  welcome 
peace  of  conscience,  the  generous  pleasure  of  kindly 


A  Triple  Tragedy  141 

deeds,  the  merry-making  or  Cana  with  the  benedic- 
tion of  Christ  upon  it! 

Is  a  Christian  free  to  pursue  honor  also?  Aye: 
not  for  its  own  sake,  indeed;  but  that  he  may  make 
the  most  of  himself  and  enlarge  his  influence  to  the 
utmost  in  the  service  of  Christ.  Let  him  win  all 
possible  crowns  and  diadems;  but  only  that  he  may 
lay  them  at  his  Master's  feet  and  crown  him  Lord 
of  all. 

So,  then,  in  Paul's  manifesto  we  have  the  ap- 
ologue of  life.  Life  out  of  death !  On  one  cross 
Jesus  dies;  and  a  voice  is  heard  saying,  "I  am  the 
Living  One;  and  I  was  dead,  and,  behold,  I  am 
alive  forevermore."  On  the  second  cross  I  die: 
"It  is  no  longer  I  that  live,  but  Christ  liveth  in 
me."  On  the  third  cross  the  world  dies — the 
world  of  shame  and  selfishness  and  false  ambition; 
but  beyond  it  there  opens  up  another  world,  a  royal 
demesne  of  high  privilege,  to  which  the  Lord  wel- 
comes us. 

And  this  is  life.  How  shall  we  attain  unto  It? 
We  go  by  the  steep  pathway  to  the  stars.  No  man 
reaches  life  who  Is  not  willing  to  die  for  It.  He 
must  give  up  all  if  he  would  possess  all.  He  must 
enter  into  the  fellowship  of  the  death  of  Christ  If 
he  would  be  glorified  with  him.  "If  any  man 
would  come  after  me,  let  him  deny  himself,  and 
take  up  his  cross  and  follow  me."  No  cross,  no 
crown.  To  win  that  crown,  we  place  our  hand  in 
Christ's,  saying,  "I  will  die  with  thee,  that  I  may 
live  with  thee." 


142  The  Home  Sanctuary 

Thine,  Jesus,  thine! 

No  more  this  heart  of  mine 

Would  find  its  joy  apart  from  thee; 

The  world  is  crucified  to  me, 

And  I  am  thine,  Lord  Jesus,  thine ! 

8.  PRAYER 

O  thou  blessed  Lord,  who  didst  bear  the 
bitter  shame  of  the  cross,  grant  that  thy  blood 
may  purge  me  from  dead  works  to  serve  the 
living  God!  Help  me  so  to  dedicate  myself 
to  thy  service  that  there  may  be  no  reservation 
in  my  vows.  Take  me,  body  and  soul,  into  thy 
care  and  keeping.  Control  and  guide  me, 
until  the  day  break  and  the  shadows  flee  away 
and  I  find  myself  forever  with  thee.     Amen. 

9.  HYMN:   ''Love  divine,  all  loves  excelling." 

10.  BENEDICTION 

Grace,  mercy  and  peace,  from  God  the 
Father  and  from  the  Lord  Jesus  Christ,  be 
with  you.     Amen. 


ELEVENTH  SERVICE 

The  Great  Healer 

1.  INVOCATION 

/^  Lord,  how  amiable  are  thy  tabernacles  I 
^^  Yea,  even  the  little  tabernacles,  where  the 
humble  commune  with  thee.  It  is  a  great 
thing  for  a  mortal  to  meet  thee  face  to  face; 
yet  this  I  pray  and  long  for.  As  of  old  thou 
didst  manifest  thy  presence  from  between  the 
wings  of  the  cherubim,  so.  Lord,  be  pleased  to 
show  thyself  now  unto  me.  And  let  this  be  an 
hour  of  blessing;  for  Jesus'  sake.    Amen. 

2.  HYMN:   ''Come,  ye  disconsolate." 

3.  SCRIPTURE  LESSON 

Psalm  107  :i-2i. 
Luke  5  : 1 7-3 2. 

4.  PRAYER 

O  King  eternal,  immortal,  invisible,  the 
only  wise  God;  to  thee  be  glory  and  majesty, 
dominion  and  power,  world  without  end.  I 
pray  for  a  revelation  of  truth.  Open  unto 
me  thy  holy  Word,  whose  entrance  giveth 
light.  Make  the  great  verities  of  the  spiritual 
life  so  clear  that  my  Impressions  may  be 
deepened    Into    convictions;    then    let    the 

143 


144  The  Home  Sanctuary 

sanctifying  Spirit  bring  those  convictions  to 
a  plenteous  fruitage  in  my  life.  Save  me 
from  mere  intellectual  faith  and  outward 
form.  Save  me  from  the  religion  of  the 
Pharisees,  with  its  tithe  of  garden  herbs. 
Save  me  from  the  self-righteousness  of  the 
Laodiceans,  and  give  me  the  gold  of  truth, 
that  I  may  be  rich,  the  white  raiment  of  holi- 
ness, that  I  may  be  suitably  clothed  for 
heaven;  and  anoint  mine  eyes  with  thy  saving 
grace,  that  I  may  see  the  relative  value  of 
temporal  and  spiritual  things.  Call  me  into 
thy  service  with  a  clearer  call,  and  help  me  to 
run  in  the  way  of  thy  commandments.  If 
thou  hast  appointed  unto  me  a  lonely  place 
of  toil  or  suffering,  help  me  to  abide  there, 
obedient  and  glad  either  to  do  or  to  suffer  thy 
holy  will.  Gracious  Lord  and  Saviour,  let 
thy  mercy  rest  on  all  afflicted  souls.  Hear 
thou  the  cry  of  those  who  call  upon  thee  out 
of  the  Valley  of  Tears.  Bless  thy  servants 
who  go  forth  into  the  white  harvest;  and  may 
they  return  with  rejoicing,  bringing  their 
sheaves  with  them.  Save  sinners  and  sanctify 
saints,  O  Spirit  of  the  Living  God.  Let  the 
Christ  of  Calvary  see  of  the  fruit  of  the 
travail  of  his  soul  and  be  satisfied.  Make  this 
one  of  thy  great  days  in  Zion ;  make  it  a  day  of 
rejoicing  in  heaven  because  of  the  bringing 
in  of  many  prisoners  of  hope,  to  the  glory  of 
thy  Name  forever  and  ever.     Amen. 


The  Great  Healer  145 

5.  HYMN :   "I  was  a  wandering  sheep." 

6.  OFFERING 

7.  THE  SERMON 

The  Great  Healer 

"And  amazement  took  hold  on  all,  and  they 
glorified  God ;  and  they  were  filled  with  fear, 
saying.  We  have  seen  strange  things  to-day." 
(Luke  5:  26.) 

A  Doctor  had  come  to  town  and  invited  the 
people  to  bring  all  their  sick  for  consultation  and 
treatment  free  of  charge.  The  open  court  and 
piazzas  of  the  house  where  he  was  staying  were 
thronged  with  patients  and  their  friends.  The 
lame  came  hobbling  to  the  clinic;  mothers  brought 
their  ailing  children  In  their  arms;  some  of  the  suf- 
ferers were  carried  on  litters;  and  "the  power  of 
the  Lord  was  present  to  heal  them."  There  were 
scribes  and  rabbis  also,  with  official  members  of 
the  synagogues  from  the  neighboring  towns,  look- 
ing on  with  critical  eyes.  It  was  a  great  day  for 
Capernaum;  for  many  a  home  that  had  been  dark- 
ened by  the  spectral  shadow  of  disease  was  made  to 
rejoice  with  exceeding  joy. 

The  man  who  tells  the  story  of  the  clinic  was 
present  that  day;  and  he  was  competent  to  speak 
In  these  premises,  being  himself  a  physician.  He 
was  a  master  of  therapeutics  and  skilled  in  the  use 
of  the  medicaments  of  his  time;  and  he  shared  in 


146  The  Home  Sanctuary 

the  general  amazement,  never  having  "seen  things 
on  this  fashion."  Here  was  a  Doctor  without  a 
diploma,  unlearned  in  the  methods  of  the  schools, 
who  quite  eclipsed  him  and  all  others  of  his  craft. 
It  was  little  wonder  that  the  people  "were 
amazed."  No  doubt  some  of  them  spoke  of  "wiz- 
ardry and  legerdemain,"  perhaps  even  of  sorcery 
and  "the  black  art";  for  indeed  they  saw  "strange 
things"  that  day. 

I  have  a  warm  place  in  my  heart  for  the  medical 
profession.  The  greatest  thing  in  the  world  is  to 
be  a  preacher  of  the  unsearchable  riches  of  Christ; 
but  the  next  greatest  is  to  be  called  and  equipped 
for  the  healing  of  the  ills  that  human  flesh  is  heir 
to.  The  two  professions,  though  they  were  com- 
bined in  Christ,  are  quite  separate  and  distinct; 
and  I,  for  one,  am  very  willing  that  physicians  shall 
attend  to  their  vocation  while  I  attend  to  mine. 
This  Church  does  not  expect  to  have  a  hospital  an- 
nex connected  with  It.  The  average  clergyman,  if 
he  addresses  himself  to  his  spiritual  functions,  has 
all  that  he  can  do. 

On  a  morning  in  June,  more  than  twenty  years 
ago,  I  landed  from  a  little  boat  in  the  town  of 
Ardrossan  in  Scotland.  It  was  very  early,  and 
making  my  way  along  the  silent  street  I  turned  into 
a  by-path  leading  upward  to  a  ruined  castle  which 
was  seen  dimly  through  the  overhanging  mist. 
Presently  I  paused  to  rest  on  the  pedestal  of  a 
wayside  monument.  On  its  shaft  was  this  Inscrip- 
tion: 


The  Great  Healer  147 

Here  Lies 
Alexander  MacFadzean,  M.D. 

this  monument  is  erected 

By  the  Citizens  of  this  Town 

In  Grateful  Remembrance 

OF  their 

Good  Physician 

His  Works  do  Praise  Him 

There  are  many  such  memorials  all  over  the 
world;  but  there  never  lived,  through  all  the  cen- 
turies, a  physician  who  could  be  compared  with  the 
Good  Physician  who  held  the  clinic  in  Capernaum 
that  day. 

I.  He  stood  alone  and  solitary  in  his  singular 
apprehension  of  the  reality  of  pain. 

All  doctors  are  brought  into  contact  with  suffer- 
ing; but  none  has  ever  had  occasion  to  know  so 
closely  or  to  deal  so  actually  with  Its  awful  reality. 

The  Buddhists  have  a  word,  "maya,"  which  is 
one  of  the  keynotes  of  their  religion.  It  means 
"illusion."  To  their  minds  all  sensation  whatso- 
ever is  unreal.  Joy  and  grief,  pain  and  pleasure, 
hope  and  disappointment,  are  all  illusory,  or  "as 
the  shadow  of  a  dream."  There  are  people  among 
us  who  hold  a  like  opinion,  affirming  that  pain  Is 
merely  "a  belief  of  mortal  mind."  The  fact  that 
this  gives  direct  contradiction  to  the  physical  senses 
should  be  enough  to  satisfy  the  average  man. 

Christ  took  a  diametrically  opposite  view.  It 
was  because  there  was  suffering  in  the  world  that 
he  came  from  heaven  to  relieve  it.  He  began  his 
ministry  In  the  synagogue  at  Nazareth,  where  he 


148  The  Home  Sanctuary 

preached  on  the  text:  "The  Spirit  of  the  Lord  God 
is  upon  me,  because  he  anointed  me  to  preach  good 
tidings  to  the  poor;  he  hath  sent  me  to  proclaim 
release  to  the  captives  and  recovering  of  sight  to 
the  blind,  to  set  at  liberty  them  that  are  bruised, 
to  proclaim  the  acceptable  year  of  the  Lord."  It 
Is  written  of  him  that  "he  was  a  man  of  sorrows 
and  acquainted  with  grief."  His  life  was  crowned 
with  pain.  Did  he  not  suffer  on  the  cross?  If  the 
three  mortal  hours  of  his  Passion  were  not  truly 
vicarious  pain,  then  are  we  of  all  men  most  miser- 
able; for  vain  is  our  faith,  as  we  are  yet  in  our  sins. 

II.  This  Good  Physician  possessed  also  a 
singidar  insight  with  respect  to  suffering. 

The  art  of  the  physician  lies  largely  in  his  ability 
to  make  a  clear  diagnosis.  Not  infrequently  the 
most  skillful  practitioner  is  bound  to  say,  "I  do 
not  know  precisely  what  ails  this  patient" ;  and  this 
because  the  malady  lies  within  one  of  the  closed 
chambers  of  life. 

It  is  recorded  of  Charles  II  of  England  that  in 
his  last  illness  he  had  fourteen  physicians.  They 
bled  and  blistered,  physicked  and  stimulated  him 
in  vain.  Macaulay  says:  "They  tortured  him  like 
an  Indian  at  the  stake."  And  it  was  finally  left  for 
an  autopsy  to  reveal  what  ailed  him. 

But  Christ  made  no  mistake  in  diagnosis.  He 
never  attacked  the  symptoms  of  disease,  but  aimed 
directly  at  its  seat;  and  he  always  cured. 

Christ  perceived  what  many  physicians  fail  to 
perceive,  that  every  disease  Is  directly  or  remotely 


The  Great  Healer  149 

traceable  to  sin.  If  there  had  never  been  sin,  there 
would  be  no  suffering  in  the  world.  Get  rid  of 
that  taint  in  the  blood,  and  red-faced  Fever  and 
pale  Consumption  will  take  their  flight.  "By  this 
came  all  our  woes."  And  the  Good  Physician  came 
all  the  way  from  Heaven  to  heal  the  world  of  the 
taint  of  sin. 

III.  Let  it  be  observed,  further,  that  this  Good 
Physician  healed  without  medicine. 

Others  must  use  the  materia  medica.  He  healed 
with  a  word,  or  with  a  touch  of  his  cunning  fingers. 
As  he  walked  among  the  couches  of  his  patients  he 
touched  them,  spoke  to  them,  and  they  arose  and 
went  their  way.  It  is  as  if  a  surgeon  were  to  enter 
one  of  our  public  hospitals  and,  passing  up  and 
down  among  the  wards,  say,  "Be  whole! — Arise! 
— Receive  thy  sight!"  and  cure  them  all.  Would 
not  all  witnesses  unite  in  saying,  "We  have  seen 
strange  things  to-day"  ? 

The  point  In  the  phrase  "strange  things"  Is  well 
taken ;  for  In  the  case  of  Jesus  the  cures  were  all 
miracles ;  that  Is,  they  were  wrought  directly  by  the 
power  of  God. 

And  the  greatest  of  the  miracles  of  Jesus  was 
forgiveness,  as  he  said,  "The  Son  of  Man  hath 
authority  on  earth  to  forgive  sin."  In  that  clinic 
at  Capernaum  there  was  one  man,  brought  in  a 
litter,  who  was  desperately  sick  of  the  palsy.  And 
Jesus  said  to  him,  "Man,  thy  sins  are  forgiven 
thee."  The  censorious  scribes  who  were  looking 
on  lifted  their  eyebrows  thereat,  as  If  to  say,  "This 


150  The  Home  Sanctuary 

is  easy;  any  one  can  say,  Thy  sins  be  forgiven!" 
And  Jesus,  perceiving  their  thoughts,  said,  "Why 
reason  ye  in  your  hearts  ?  Which  is  easier  to  say. 
Thy  sins  are  forgiven  thee;  or  to  say.  Arise  and 
walk?  But  that  ye  may  know  that  the  Son  of 
Man  hath  authority  on  earth  to  forgive  sins,  I  now 
say  to  the  sick  of  the  palsy,  Arise,  and  take  up  thy 
couch  and  go  unto  thy  house."  And  immediately 
the  man  rose  up  among  them  and  departed,  glorify- 
ing God.  The  meaning  here  is  obvious.  The 
miracles  of  Jesus  were  all  parables ;  all  alike  illus- 
trating the  tremendous  fact  that  he  who  could  open 
the  eyes  of  the  blind,  cleanse  the  leper  and  heal  the 
paralytic  could  absolve  the  soul  of  the  sinner  from 
his  sins.  And  this,  the  greatest  of  all  wonders  or 
miracles,  is  beyond  the  power  of  human  art;  it  is 
the  exclusive  function  and  prerogative  of  the  only- 
begotten  Son  of  God. 

IV.  And  Jesus  stood  alone  among  all  physicians ^ 
also,  by  reason  of  his  invariable  success. 

Others,  having  exhausted  their  resources,  are 
often  driven  to  confess,  "I  can  do  no  more";  but 
he  never  failed.  He  rejoiced  to  apply  his  super- 
human skill  to  what  are  called  hopeless  cases. 

If  ever  there  was  a  desperate  case  of  blindness 
it  was  that  of  Bartimaeus,  the  beggar  who  appealed 
to  Jesus  on  the  highway.  Yet,  at  the  word,  "Re- 
ceive thy  sight!"  he  opened  his  eyes  and  fell  in 
with  the  company,  glorifying  God. 

If  ever  there  was  a  hopeless  case  of  hemorrhage 
it  was  that  of  the  woman  who  "had  spent  all  her 


The  Great  Healer  151 

living  on  physicians"  in  the  vain  hope  of  cure. 
Yet  when  she  merely  touched  the  hem  of  his  gar- 
ment, "virtue  went  out  of  him,"  and  the  swift  cur- 
rent of  health  went  coursing  through  her  veins. 

If  ever  there  was  a  desperate  case  of  leprosy  it 
was  that  of  the  man  who,  "being  full  of  leprosy," 
fell  before  Jesus,  saying,  "Lord,  if  thou  wilt,  thou 
canst  make  me  clean  !"  And  he  put  forth  his  hand, 
saying,  "I  will;  be  thou  clean,"  and  immediately 
his  leprosy  departed  from  him. 

If  ever  there  was  a  hopeless  case  of  sin  it  was 
that  of  the  Magdalene,  a  woman  of  the  town, 
notorious  for  her  vicious  life.  Yet  she  was  con- 
verted and  saved  by  the  power  of  his  word,  "Go  in 
peace;  thy  faith  hath  saved  thee!" 

Yes,  there  was  even  a  more  desperate  case  than 
hers;  namely,  that  of  the  thief  who,  having  passed 
his  years  in  outlawry,  was  condemned  to  death. 
In  articido  mortis  he  raised  his  eyes  penitently  to 
Jesus,  saying,  "Lord,  remember  me!"  and  the  an- 
swer came,  like  a  swift  decree  from  the  throne  of 
heavenly  grace,  "To-day  thou  shalt  be  with  me  in 
paradise!" 

By  this  we  learn  that  the  Good  Physician  knows 
no  "hopeless  cases."  The  most  incurable  malady 
is  not  beyond  his  skill.  Let  none  despair,  there- 
fore; for  his  promise  is,  "Him  that  cometh  unto 
me  I  will  in  no  wise  cast  out." 

V.  Furthermore,  this  Good  Physician  exacted 
no  fees. 

He  presented  no  "doctor's  bill."     His  services 


152  The  Home  Sanctuary 

were  gratis;  that  is,  of  grace.  Consultation  and 
treatment,  with  a  cure  guaranteed,  were  without 
money  and  without  price. 

A  few  years  ago  one  of  our  leading  citizens,  a 
multi-millionaire,  was  greatly  concerned  for  his 
little  daughter  who  was  afflicted  with  a  malady 
which  no  resident  physician  could  cure.  A  special- 
ist was  sent  for,  from  Germany,  who,  after  afford- 
ing relief,  was  rewarded  with  a  fee  of  ten  thousand 
dollars.  And  no  doubt  the  father  was  only  too 
ready  to  pay  it. 

But  Christ  asks  only  gratitude,  and  expects  no- 
thing else  for  his  services.  "What  shall  I  render 
unto  Jehovah  for  all  his  benefits  toward  me?  I 
will  take  the  cup  of  salvation  and  call  upon  the 
name  of  Jehovah.  I  will  pay  my  vows  unto 
Jehovah,  yea,  in  the  presence  of  all  his  people;  In 
the  courts  of  Jehovah's  house,  in  the  midst  of  thee, 
O  Jerusalem.     Praise  ye  Jehovah  !'^ 

VI.  But,  though  no  fee  was  exacted  by  this 
Physician,  there  was  nevertheless  a  condition 
affixed  to  the  promise  of  his  healing  grace. 

And  it  was  a  very  reasonable  condition;  namely, 
that  the  patient  should  follow  his  directions.  This 
covers  all  cases  of  both  physical  and  spiritual  heal- 
ing.    "Whatsoever  he  saith  unto  you,  do  it." 

I  beheve  in  "faith-cure";  but  the  prayer  for 
physical  healing  is  subject  to  the  condition  referred 
to.  The  one  who  prays  must  do  so  with  a  filial 
spirit  as  a  child  of  God.  He  must  recognize  the 
fact  that    God  is  wiser  than  man,  and  knows  bet- 


The  Great  Healer  153 

ter  what  is  good  for  him.  It  may  be  that  In  his 
case,  as  in  that  of  Lazarus,  his  "sickness  is  to  the 
glory  of  God."  It  Is  quite  possible  that  when  he 
prays,  as  Paul  did,  to  be  delivered  from  some  thorn 
in  the  flesh,  the  answer  may  be,  "My  grace  shall 
be  sufficient  for  thee !"  He  who  would  follow  the 
directions  of  the  Good  Physician  must  be  prepared 
always  to  preface  his  petition  for  healing  with  this : 
"Thy  will  be  done!"  To  demand  healing  at  the 
throne  of  heavenly  grace  is  to  take  a  most  unwar- 
rantable liberty  with  God.  And  it  is  evident  that 
If  such  prayers  were  always  answered,  If  every 
disease  were  cured  at  the  imperative  Instance  of  the 
sufferer,  no  one  would  ever  die.  Then  what  a  world 
this  world  of  ours  would  be ! 

But  in  the  case  of  prayers  for  spiritual  healing 
the  answer  Is  always  forthcoming;  since  sin  is  never 
to  the  glory  of  God.  Here  the  direction  of  the 
Physician  Is,  "Only  believe";  that  Is,  "Take  me  at 
my  word.  Be  willing  to  be  saved  In  my  way.  Put 
away  all  prejudgments  that  could  interpose  betwixt 
thee  and  me.  Accept  the  proffer  of  my  pardoning 
grace  as  fully  and  freely  as  I  offer  It.  He  that 
belleveth  in  me  hath  everlasting  life." 

VII.  One  thing  more.  The  Good  Physician  was 
singular  in  his  ubiquity. 

He  never  needed  to  be  called.  Those  who  profess 
to  administer  "absent  treatment,"  in  our  time,  are 
mere  charlatans.  He  was  never  absent.  His  power 
was  ever  "present  to  heal." 

So  long  as  I  live  I  shall  remember  a  dreary  night 


154  The  Home  Sanctuary 

in  my  boyhood  when  my  mother  awoke  me,  saying, 
"Run  for  the  doctor;  your  father  Is  dying!"  I  ran 
half-clad  through  the  wintry  night.  I  rang  the 
doctor's  bell.  My  lips  were  blue  and  my  teeth 
chattering.  I  rang  again ;  I  shook  the  door.  Oh, 
would  the  doctor  never  answer?  Would  he  never 
come  ?  And,  when  he  did  come,  would  he  be  able 
to  help,  after  all? 

There  is  no  need  to  run  for  this  Doctor.  He  is 
not  far  from  anyone  of  us.  He  waits  to  be  gra- 
cious.    He  is  here  now: 

We  may  not  climb  the  heavenly  steeps 
To  bring  the  Lord  Christ  down ; 

In  vain  we  search  the  lowest  deeps, 
For  him  no  depths  can  drown ; 

But  warm,  sweet,  tender,  even  yet 

A  present  help  is  he ; 
And  faith  has  yet  its  Olivet, 

And  love  its  Galilee. 

The  healing  of  his  seamless  dress 

Is  by  our  beds  of  pain ; 
We  touch  him  in  life's  throng  and  press, 

And  we  are  whole  again. 

There  may  be  somebody  whose  eyes  are  now 
running  along  these  lines  that  needs  the  Doctor.  If 
he  be  groaning  under  a  burden  of  physical  pain,  let 
him  pray ;  for  the  Lord  heareth.  But  let  him  pray 
aright  and,  though  his  malady  may  be  not  healed, 
by  reason  of  a  just  consideration  of  his  greater 
good,  yet  he  will  surely  receive  grace  to  bear  it. 


The  Great  Healer  155 

Or,  he  may  be  bending  under  the  burden  of  a 
greater  malady — that  of  unforgiven  sin.  He  is 
oppressed  by  "a  certain  fearful  looking-for  of  judg- 
ment." He  has  gone  for  relief  to  other  physicians, 
to  false  philosophies  in  vain.  Let  him  try  Christ. 
Let  him  cry,  ''Have  mercy,  Lord!  O  Lord,  for- 
give!" And  the  answer  will  come  in  the  instant 
of  faith — by  the  truth  and  the  mercy  of  the  living 
God,^  this  answer  will  come,  bringing  peace  and  as- 
surance:   "Thy  sins  be  forgiven  thee!" 

8.  PRAYER 

Be  gracious,  O  Lord,  In  view  of  fleshly  In- 
firmities. Thou  hast  the  healing  touch;  yea, 
there  Is  health-giving  power  in  the  very  hem 
of  thy  garment.  But  grant  above  all  the 
restoration  of  my  soul,  sore-stricken.  I  be- 
lieve thou  didst  suffer  In  my  stead  upon  the 
bitter  cross;  wherefore  say  clearly  unto  me, 
*'Thy  sins  be  forgiven  thee" ;  and  I  will  praise 
thy  Name  forever.     Amen. 

9.  HYMN :   "Arise,  my  soul,  arise;  shake  off  thy 

guilty  fears." 

10.  BENEDICTION 

The  Lord  bless  thee  and  keep  thee;  the 
Lord  make  his  face  to  shine  upon  thee,  and  be 
gracious  unto  thee;  the  Lord  lift  upon  thee 
the  light  of  his  countenance  and  give  thee 
peace.     Amen. 


TWELFTH  SERVICE 

The  Kindest  Word  Ever  Spoken 

1.  INVOCATION 

/CRY  unto  thee,  O  Lord,  my  Rock;  be  not 
silent  unto  me.  Let  me  hear  thy  voice  in 
the  place  of  communion.  Speak  thou  com- 
fortably unto  me,  that  my  heart  may  rejoice 
in  thy  salvation.  Teach  me  thy  way,  O  Lord, 
and  lead  me  in  a  plain  path;  for  thy  Name's 
sake.     Amen. 

2.  HYMN:    ''Awake,  my  soul,  to  joyful  lays!" 

3.  SCRIPTURE  LESSON 

Psalm  27. 
Matthew  1 1  115-30. 

4.  PRAYER 

As  the  hart  panteth  after  the  waterbrooks 
so  panteth  my  soul  after  thee,  O  God.  Let 
thy  gracious  words  be  as  springs  of  water  on 
a  weary  journey  through  a  dry  and  thirsty 
land.  In  pain  and  sorrow  and  loneliness  may 
I  find  strength  and  refreshing  in  thee.  Take 
away  the  last  lingering  thought  of  unforgiven 
sin,  for  Jesus'  sake,  and  grant  me  a  continual 
growth  in  grace  by  thy  Spirit  dwelling  within 
and  working  in  me.  Incline  my  heart  to  self- 
156 


The  Kindest  Word  Ever  Spoken    157 

forgetfulness  and  my  hands  to  ministries  of 
mercy.  Bless  all  who  worship  In  thy  courts. 
Give  the  baptism  of  fire  and  power  to  those 
who  preach  the  unsearchable  riches  of  Christ; 
and  give  to  thy  people  everywhere  the  hearing 
ear  and  the  understanding  heart.  Conquer 
sinners,  comfort  saints,  and  take  glory  to  thy- 
self this  day.  Bless  our  dear  country.  Let 
its  rulers  and  magistrates  be  subject  to  thy  holy 
Law.  Long  may  our  land  be  bright  with  free- 
dom's holy  light;  protect  us  by  thy  might, 
great  God,  our  King.  Go  thou  with  the  her- 
alds of  thy  Gospel  to  the  uttermost  parts  of 
the  earth.  Hasten  the  time  when  the  Sun  of 
Righteousness  shall  arise  in  regions  of  dark- 
ness, and  when  the  heathen  shall  come  run- 
ning unto  thee.  Come,  Lord  Jesus;  come 
quickly.  The  whole  creation  groaneth  and 
travaileth  for  thee.  Rend  the  heavens  and 
come  down.  Take  unto  thyself  thy  great 
power  and  reign  in  thy  life-giving  majesty 
among  all  nations.  Let  the  whole  earth  be 
full  of  thy  glory.    Amen  and  Amen. 

5.  HYMN:     "Blow  ye  the  trumpet,  blow!'* 

6.  OFFERING 

7.  THE  SERMON 

The  Kindest  Word  Ever  Spoken 
(Gen.  7:1;  Matt.   11:28;  Rev.  22:17.) 


158  The  Home  Sanctuary 

The  word  is  "Come."  It  is  the  kindest  that 
was  ever  spoken.  Its  significance  lies  in  the  fact 
that  it  falls  from  the  gracious  lips  of  God. 

If  He  were  to  stand  forth  visibly  on  the  circle 
of  the  universe  and  call,  "Come,"  the  world  would 
doubtless  come  running  to  him;  but  he  makes  no 
such  theatrical  appearance.  He  does  not  speak 
thus  audibly  to  the  children  of  men.  His  word  of 
invitation,  glowing  on  the  pages  of  Scripture,  must 
be  received  by  faith ;  in  default  of  faith  it  falls  on 
heedless  ears. 

The  word  is  commonplace  to  the  average  man. 
It  is  like  a  coin  that  has  been  so  long  in  circulation 
that  its  image  and  superscription  have  worn  off. 

"To  preach  on  this,"  said  I  to  myself,  "will  be 
like  the  telling  of  an  oft-told  tale."  But  as  I  sat 
looking  at  the  word  it  seemed  to  take  on  a  new 
meaning.  In  it  I  saw  Three  Tragedies,  the  great- 
est tragedies  that  ever  have  occurred  in  this  world 
of  ours. 

First,  the  Tragedy  of  Sin;  for  the  word  would 
never  have  needed  to  be  spoken,  had  there  not  been 
a  departure  from  God. 

The  opening  words  of  "Paradise  Lost"  are 
these : 

Of  man's  first  disobedience,  and  the  fruit 
Of  that  forbidden  tree  whose  mortal  taste 
Brought  death  into  the  world  and  all  our  woe, 
With  loss  of  Eden,  till  one  greater  Man 
Restore  us,  and  regain  the  blissful  seat, 
Sing  heavenly  Muse. 


The  Kindest  Word  Ever  Spoken    159 

The  scene  as  it  presented  itself  to  Milton's  mind 
was  Adam  facing  the  forbidden  tree.  The  voice 
of  the  Law  was  ringing  in  his  ears,  "Thou  shalt 
not  eat  of  it;  for  in  the  day  that  thou  eatest  thereof 
thou  shalt  surely  die" ;  but  another  voice,  that  of  the 
tempter,  a  low,  insinuating  voice,  was  saying  "Yea, 
hath  God  said?"  and  the  man,  listening,  hesitating, 
faltering,  fell;  and  falling  died  the  death  of  aliena- 
tion from  God.  The  voice  that  once  he  had  loved 
to  hear  is  calling  now,  "Adam,  where  art  thou?" 
and  he  answers,  "I  was  afraid  and  hid  myself !"  A 
fearing,  cowering,  hiding  soul!  There  is  the  trag- 
edy :  A  soul  away  from  God ! 

But  this  is  no  question  of  "original  sin."  I  do 
not  say  that  we  are  unconcerned  in  that  far-away 
tragedy  in  the  Garden  of  Eden;  but  souls  die  not 
of  original  but  of  actual  and  personal  sin.  "As  I 
live,  saith  the  Lord  Jehovah,  ye  shall  not  have  any 
more  occasion  to  use  this  proverb  in  Israel,  ^The 
fathers  have  eaten  sour  grapes  and  the  children's 
teeth  are  set  on  edge.'  Behold,  all  souls  are  mine; 
as  the  soul  of  the  father,  so  also  the  soul  of  the  son 
is  mine;  the  soul  that  sinneth  it  shall  die!"  (Ezek. 

18:1-4.) 

All  sin,  even  the  least,  is  tragical,  because  its 
issue  is  death.  It  alienates  from  the  Law-giver, 
of  necessity,  since  it  is  a  wilful  breach  of  the 
Law.  To  lie,  to  steal,  to  kill,  to  slander,  to  covet, 
to  harbor  a  hateful  thought  or  gaze  with  a 
lustful  eye.  Is  Ihe-majeste.  It  is  in  the  nature  of 
rebellion,  the  hopeless  rebellion  of  a  man  whose 


i6o  The  Home  Sanctuary 

breath  Is  In  his  nostrils  against  an  infinite  and  holy 
God. 

And  every  sin  Is  In  the  nature  of  suicide  as  well. 
Alas,  the  habit  Is  on  us !  We  are  so  busy  sinning 
that  we  do  not  hear  the  voice  of  the  offended  law 
Iterating  and  reiterating,  with  ever  deeper  em- 
phasis, the  penalty  of  each  repeated  sin,  "Depart! 
Depart  from  God !  Hide  yourself  in  the  night ! 
Hide  among  the  trees  of  the  garden !  Hide  and 
tremble,  for  the  Holy  One  comes  this  way  1" 

So  runs  the  double  tragedy  of  sin:  Rebellion 
and  suicide !  The  outlaw  who,  having  barricaded 
himself  among  the  rocks,  shoots  at  the  ofl^cers  of 
justice  until  all  his  ammunition  Is  exhausted  but  one 
shot,  and  then  discharges  that  Into  his  own  brain. 
Is  not  more  really  a  suicide  than  the  sinner  who,  de- 
fiant of  all  warnings  and  entreaties,  persists  In  vi- 
olating the  Divine  law. 

The  Second  of  the  Tragedies  in  this  word 
"Come"  Is  the  Tragedy  of  the  Cross;  for  it  would 
have  been  Impossible  for  God  to  invite  the  sinner 
to  return  had  he  not  thus  prepared  the  way. 

At  this  point  we  observe  the  vital  difference  be- 
tween Christianity  and  all  other  religions.  In  point 
of  fact,  all  religions  may  be  classed  under  three 
heads:  namely.  Natural,  Intuitional,  and  Revealed. 

In  Natural  Religion  there  Is  no  Intimation  of 
any  possible  pardon  of  sin.  True,  Nature  "speaks 
a  various  language"  ;  but  in  all  her  vocabulary  there 
Is  no  such  word  as  "Come."  Of  the  interpreters  of 
Nature  none  has  spoken  more  eloquently  than  Cole- 


The  Kindest  Word  Ever  Spoken    i6i 

ridge,  who,   standing  in  the  Vale  of  Chamouni, 
heard  voices  all  about  him: 

Ye  Ice-falls !  ye  that  from  the  mountain's  brow 
Adown  enormous  ravines  slope  amain, 
Motionless  torrents,  silent  cataracts; 
Who  made  you  glorious  as  the  gates  of  heaven 
Beneath  the  keen  full  moon  ?    Who  bade  the  sun 
Clothe  you  with  rainbows  ?    Who,  w^ith  living  flowers 
Of  loveliest  blue,  spread  garlands  at  your  feet? 
God!     Let  the  torrents  like  a  shout  of  nations 
Answer,  and  let  the  ice-plains  echo,  God! 
God !     Sing,  ye  meadow  streams  with  gladsome  voice ; 
Ye  pine  groves,  with  your  soft  and  soul-like  sound ; 
And  they  too  have  a  voice,  yon  piles  of  snow, 
And  in  their  perilous  fall  shall  thunder,  God ! 

Ye  living  flowers  that  skirt  the  eternal  frost; 
Ye  wild  goats  sporting  round  the  eagle's  nest; 
Ye  eagles,  playmates  of  the  mountain  storm; 
Ye  lightnings,  the  dread  arrows  of  the  clouds; 
Ye  signs  and  wonders  of  the  elements, 
Utter  forth,  God! 

So  from  things  created  are  clearly  seen  the  in- 
visible things  of  God.  This  is  natural  theology. 
Yet  in  all  this  there  is  no  comfort  or  encouragement 
for  the  soul  that  has  been  alienated  from  God. 

The  same  is  true  of  Intuitional  Religion.  As  the 
word  "Come"  is  not  heard  in  nature,  so  it  is  not 
spoken  by  conscience  from  within  us.  The  most 
sympathetic  advocate  of  the  Intuitional  School 
among  the  poets  is  Wordsworth,  who,  in  his  "In- 
timations of  Immortality,"  sings  thus: 


1 62  The  Home  Sanctuary 

Our  birth  is  but  a  sleep  and  a  forgetting, 

The  soul  that  rises  with  us,  our  life's  star. 

Hath  had  elsewhere  its  setting, 

And  Cometh  from  afar. 

Not  in  entire  forgetfulness, 

And  not  in  utter  nakedness. 

But  trailing  clouds  of  glory  do  we  come 

From  God,  who  is  our  home. 

The  sense  of  our  Divine  birthright  never  leaves 
us.  Man  Is  a  ruin,  but  a  magnificent  one,  amid 
whose  desolation,  as  In  some  crumbling  temple, 
walks  the  soul,  like  a  Levlte  stripped  of  his  ephod 
and  ever  mourning  for  his  lost  God.  But  In  all 
these  Intuitions  and  voices  from  within  there  Is  no 
answer  to  the  question,  "How  can  I  rid  myself  of 
sin  that  I  may  return  again  to  a  holy  God?" 

It  Is  left  for  the  Gospel,  the  Religion  of  Revela- 
tion, to  utter  forth  the  Invitation  and  cast  up  a 
highway  for  the  homesick  soul.  The  God  of  the 
Bible  calls,  "Come!"  and  lifting  his  finger  points 
to  the  Tragedy  of  the  Cross.  It  Is  here  that  our 
great  questions  are  answered,  "How  can  God  be 
just  and  yet  the  Justlfier  of  the  ungodly?"  and, 
*'How  can  a  man  be  just  with  God?" 

The  Son  of  God,  bearing  our  sins  In  his  own 
body  on  the  tree.  Is  the  personification  and  living 
articulation  of  the  word  "Come."  His  hands  are 
outstretched  as  If  to  sweep  away  all  obstacles  that 
could  prevent  the  sinner's  return,  while  he  says, 
"Look  unto  me,  all  ye  ends  of  the  earth,  and  be 
ye  saved." 

As  all  figurative  expressions  of  truth  have  their 


The  Kindest  Word  Ever  Spoken    163 

limitations,  so  the  Parable  of  the  Prodigal  Son, 
pathetically  and  wonderfully  beautiful  as  it  is,  falls 
short  at  one  point.  The  father  stands  in  the  door- 
way, looking  off  toward  the  far  country,  where  his 
wayward  son  has  gone.  Night  after  night  he  has 
kindled  the  lights  in  his  windows.  His  door  has 
never  been  shut.  He  has  stretched  out  his  arms  In 
his  dreams;  but  he  has  never  gone  out  after  his 
wandering  boy.  But  the  heart  of  our  Father,  with 
its  great  longing  after  his  prodigals,  drove  him  out, 
as  the  Good  Shepherd  seeking  the  lost  sheep,  into 
the  night.  He  braved  the  tempest  to  seek  and  save. 
This  going  out  Is  the  Incarnation;  and  the  passion 
of  Calvary  Is  the  saving  of  the  lost.  O  Infinite 
Grace !    O  Divine  condescension ! 

The  Third  of  the  Tragedies  implied  in  the  word 
"Come"  is  the  Great  Refusal;  and  this  Is  a  tragedy 
that  reaches  on  forever.  Alas  for  the  soul  which, 
when  God  calls,  "Come,"  answers,  "I  will  not!" 

It  Is  recorded  that,  while  Christ  was  agonizing 
on  the  Cross,  another  tragedy  was  going  on  beneath 
it.  The  priests  "derided  him";  the  soldiers  "cast 
lots  for  his  raiment";  and  the  people  "stood  be- 
holding." Out  of  heaven  God  was  calling, 
"Come!"  and  the  emphasis  put  upon  the  invita- 
tion, then  and  there,  was  as  If  God  had  taken  the 
very  heart  out  of  his  bosom  and  given  It  to  agony 
and  death  for  them.  Yet  cool,  indifferent  or  hos- 
tile, all  alike  were  answering,  "I  will  not!" 

And  this  is  the  tragedy  which  Is  ever  going  on : 
men  and  women,  with  heedless  or  deliberate  hands, 


164  The  Home  Sanctuary 

closing  against  themselves  the  only  door  that  ever 
was  opened  into  life.  "O  foolish  Galatians,  who 
hath  bewitched  you,  that  ye  should  not  obey  the 
truth,  before  whose  eyes  Jesus  Christ  hath  been 
openly  set  forth  crucified  among  you?" 

One  thing  is  clear:  God  is  absolved.  For  what 
more  could  he  have  done  for  his  vineyard  than  he 
has  done? 

To  compel  a  man  to  accept  the  Divine  invitation 
is,  in  the  nature  of  the  case,  impossible.  As  we 
were  created  in  God's  likeness,  in  full  possession 
of  a  sovereign  will,  he  can  do  no  more  than  place 
before  us  life  and  death,  saying,  "Choose  ye!" 
And  therein  is  the  climax  of  this  eternal  tragedy, 
that  when  he  has  done  his  utmost  we  still  can  an- 
swer, "I  will  not!" 

All  has  been  done  that  omnipotent  Love  could 
do.  God  spared  not  his  own  Son,  but  delivered  him 
up  for  us  all.  He  has  offered  the  benefits  of  the 
Atonement  on  the  simplest  and  easiest  terms; 
namely,  the  mere  acceptance  of  faith. 

He  has  condescended  to  stand  among  us  offering 
his  priceless  gift  of  grace,  calling  to  passers-by, 
"Ho,  every  one  that  thirsteth !  Come  ye  to  the 
waters;  and  he  that  hath  no  money,  come  ye,  buy 
and  eat;  yea,  come,  buy  wine  and  milk  without 
money  and  without  price !" 

Not  only  does  he  call  upon  us,  but  he  has  stooped 
to  argue  the  case  with  us.  "Come  now,  let  us  rea- 
son together,"  saith  the  Lord.  It  is  as  if  he  said 
"Sit  thou  there  while  I  sit  here,  and  let  us  con- 


The  Kindest  Word  Ever  Spoken    165 

sider  the  question."  And  to  all  our  arguments  he 
makes  one  answer:  "Though  your  sins  be  as  scarlet, 
they  shall  be  as  white  as  snow ;  though  they  be  red 
like  crimson,  they  shall  be  as  wool." 

Nay,  further;  he  warns  and  remonstrates: 
"Hear,  O  heavens,  and  give  ear,  O  earth!  1 
have  nourished  and  brought  up  children  and  they 
have  rebelled  against  me.  The  ox  knoweth  his 
owner,  and  the  ass  his  master's  crib ;  but  Israel  doth 
not  know,  my  people  doth  not  consider.  Why  will 
ye  be  stricken  any  more?"  And  again:  "As  I  live, 
saith  the  Lord,  I  have  no  pleasure  in  the  death  of 
the  wicked  but  that  all  should  turn  unto  me  and 
live.     Turn  ye,  turn  ye;  for  why  will  ye  die?" 

Is  more  possible  ?  Yes,  behold  the  tears  of  God ! 
"O  Jerusalem,  Jerusalem,  how  often  would  I  have 
gathered  thy  children  together  as  a  hen  gathereth 
her  chickens  under  her  wings  and  ye  would  not! 
Behold,  your  house  Is  left  unto  you  desolate!" 

It  is  clear,  therefore,  that,  whatever  comes  of  his 
overtures,  God  is  vindicated.  He  has  done  the 
very  utmost  that  Omnipotence  could  do:  the  rest 
is  for  us. 

So  rises  the  unanswerable  question:  "How  shall 
ye  escape  if  ye  neglect  so  great  salvation?"  One 
door  of  escape  has  been  opened:  what  remains  for 
those  who  wilfully  or  negligently  close  it?  How 
shall  they  hope  to  return  to  God? 

Come,  then.  Come  as  a  wayward  child  returns 
to  its  parents'  arms. 

On  a  memorable  day,  long  ago,  I  had  a  falling 


1 66  The  Home  Sanctuary 

out  with  a  child  of  mine,  who  has  been  years  In 
heaven.  I  think  it  was  not  wholly  my  fault.  All 
day  long  there  was  a  tempest  in  the  little  heart. 
At  evening  when  I  came  home  1  stretched  out  my 
arms ;  but  she  would  not.  Her  heart  was  sore,  her 
eyes  were  red  with  weeping,  her  lips  were  tightly 
drawn.  The  little  rebel;  how  I  grieved  for  her  I 
"Come,"  I  said;  and  again  stretched  out  my  hands. 
Then  suddenly  she  broke  down  and  with  a  flood  of 
tears  threw  herself  upon  my  breast.  Ah,  "cuddle 
doon,  my  balrnle!" 

And  Jesus  said,  "Verily,  verily,  I  say  unto  you, 
except  ye  become  as  this  little  child  ye  shall  In  no 
wise  enter  the  Kingdom  of  God." 

8.  PRAYER 

O  thou  who  gavest  thyself  for  me,  help 
me  to  hide  myself  in  thee.  Be  thou  my  Lord, 
my  life,  my  sacrifice,  my  Saviour  and  my  all. 
In  the  heat  of  the  long  day  let  me  rest  In  thee 
as  In  the  shadow  of  a  great  rock  In  a  weary 
land.  In  my  last  hour  let  my  life  be  hid  with 
thee  In  God.     Amen. 

9.  HYMN:    "Rock  of  Ages." 

10.  BENEDICTION 

The  grace  of  our  Lord  Jesus  Christ,  the 
love  of  God  the  Father,  and  the  communion 
of  the  Holy  Ghost  be  with  you.     Amen. 


0 


THIRTEENTH  SERVICE 

The  Higher  Life 

1.  INVOCATION 

THOU  Eternal  and  Ever-blessed  God, 
giver  of  every  good  and  perfect  gift, 
grant  me  now  a  season  of  helpful  communion 
with  thee.  Let  my  praise  be  as  incense  and 
my  prayers  as  the  morning  sacrifice.  If  there 
be  any  difficulty  in  the  way  of  my  near  ap- 
proach to  thee,  be  pleased  to  remove  it;  for 
Jesus'  sake.     Amen. 

2.  HYMN:    "Love  divine,  all  love  excelling." 

3.  SCRIPTURE   LESSON 

Psalm  42. 
Luke  24:13-31. 

4.  PRAYER 

O  God,  thy  greatness  is  unsearchable;  and 
thy  love,  who  can  comprehend  it?  Thou  art 
nigh  unto  all  them  that  call  upon  thee.  Let 
me  not  grope  after  thee,  as  blind  men  feel 
their  way  along  the  wall ;  for  thou  art  nearer 
than  seeing  and  touching,  here  and  now.  As- 
sure me  of  thy  pardoning  and  sanctifying 
grace.  Help  me  to  live  so  close  to  Calvary 
167 


i68  The  Home  Sanctuary 

that  I  shall  never  lose  the  vision  of  thy  love; 
and  keep  me  always  under  the  open  heavens, 
so  that  thy  Spirit  like  a  dove  may  descend 
upon  me.  I  believe  thou  dost  expect  great 
things  of  me ;  for  I  am  thy  child,  made  in  thy 
likeness,  capable  of  thinking  thy  thoughts 
after  thee.  Blessed  be  thy  Name  for  a  di- 
vine birthright  and  an  outlook  into  eternity. 
Help  me  to  realize  the  possibilities  that  are 
In  me.  Now  am  I  a  child  of  God;  but  it  doth 
not  yet  appear  what  I  shall  be.  Save  me 
from  a  low  conception  of  life.  Help  me  to 
live  to-day  as  if  I  expected  to  live  forever. 
Exalt  my  low  desires,  and  enable  me  to  covet 
earnestly  the  best  things.  Make  me  profit- 
able unto  thee.  Send  me  on  thine  errands. 
Here  am  I,  Lord :  what  wilt  thou  have  me  to 
do?  The  world  is  full  of  needy  souls;  the 
air  Is  resonant  with  a  cry  for  help.  Help  me 
to  answer  It,  according  to  the  full  measure  of 
my  power.  By  word  and  example  may  I  be 
ever  glorifying  thee.  Keep  all  thy  people 
busy.  When  they  pray  "Thy  kingdom  come," 
let  them  follow  their  prayer  with  the  amen 
of  service.  When  they  pray  "Thy  will  be 
done  on  earth  as  in  heaven,"  let  them  proceed 
to  do  thy  holy  will.  Prosper  thy  work  in  Zion 
to-day.  Bless  the  ministration  of  thy  Gospel 
at  home  and  abroad.  May  all  the  reapers 
come  in  with  sheaves  at  eventide.  Save  souls, 
O  Lord!     Let  earth  rejoice  and  heaven  be 


The  Higher  Life  169 

glad  because  of  sinners  returning  from  the 
error  of  their  way;  for  Jesus'  sake.     Amen. 

5.  HYMN:    "There   Is   no   Name   so   sweet   on 

earth." 

6.  OFFERING 

7.  THE  SERMON 

The  Higher  Life 
"For  me  to  live  is  Christ."     (Phil,  i :  21.) 

A  LETTER  from  an  unknown  friend  In  Man- 
chester, England,  runs  as  follows:  ^^Dear  Sir: — 
PFill  you  kindly  permit  me  to  ask  what  in  your 
opinion  is  the  greatest,  highest,  deepest  spiritual 
theme  for  Christians  to  consider  at  the  present 
time?  As  for  myself,  I  very  reverently  take  Paul's 
words,  ^For  me  to  live  is  Christ/  I  should  be 
grateful  to  receive  an  answer  from  you!' 

In  those  words  "For  me  to  live  Is  Christ" 
we  have  set  before  us,  as  this  writer  says,  "the 
greatest,  highest,  deepest  spiritual  theme."  I 
should  like  to  unfold  It;  but  the  trouble  Is  I  can 
not  adequately  grasp  It.  I  feel  as  I  did  once  when, 
standing  at  the  Giant's  Causeway  on  the  extreme 
coast  of  Ireland,  I  saw  stretching  before  me  the 
Immeasurable  sea.  I  am  lost,  bewildered,  over- 
whelmed. In  contemplating  It. 

But  It  opens  up  some  questions  on  which  we  may 
possibly  get  a  little  light. 

First,  what  is  Life?    What  Is  It  "to  live"? 


170  The  Home  Sanctuary 

Is  it  simply  to  exist,  to  breathe  and  eat  and  sleep, 
to  arise  in  the  morning  and  seek  the  shop  or  office 
to  pursue  one's  common  tasks,  then  home  again 
to  eat  and  sleep  and  rise  to  the  familiar  treadmill; 
until  one  day  the  pulse  flutters  ominously,  and  the 
doctor  is  called  in :  then  crape  on  the  door,  a  hearse 
rumbling  through  the  streets,  and  a  new  stone  in 
the  graveyard  bearing  the  inscription  "Rest  in 
peace"?  Is  that  all?  This  is  the  lowest,  the 
merely  physical  conception  of  life. 

The  intellectual  conception  of  life  is  higher.  It 
is  well  to  cultivate  the  mind,  because  knowledge  is 
power.  But  will  culture  of  itself  avail?  Up  in 
Cambridge  there  is  a  boy  of  eleven  who,  they  say, 
has  mastered  the  higher  mathematics.  Not  long 
ago  he  lectured  to  the  Harvard  Faculty  on  "the 
Fourth  Dimension" — something  or  other  of  which 
most  of  us  have  no  knowledge.  The  newspapers 
speak  of  him  as  a  "megalocephalous  phenomenon"; 
but  it  would  be  more  to  the  purpose  to  be  informed 
that  he  is  a  good  boy.  The  fact  is,  intellectual 
culture  has  no  influence  upon  the  moral  nature. 
The  wisest  man  of  his  time  in  France  was  Voltaire, 
whose  friends  were  fond  of  calling  him  "The  En- 
cyclopedia." He  was  an  encyclopedia,  indeed, 
bound  in  pigskin;  for  in  many  respects  he  was  the 
most  vicious  of  men.  The  wisest  man  of  his  time 
in  Holland  was  Grotius,  who  had  mastered  so 
many  branches  of  knowledge  that  he  was  called 
"the  Learned  Grotius";  yet,  referring  to  one  of  his 
acquaintances,  a  mere  cobbler,  he  said,  "I  would 


The  Higher  Life  171 

give  all  my  knowledge  to  learn  John  Urick's  secret 
of  life." 

We  turn,  therefore,  to  the  spiritual  conception 
of  life,  which  is  the  true  one.  Its  definition  is 
found  in  the  words  of  Jesus,  "This  is  life  eternal, 
to  know  God." 

We  were  created  In  the  likeness  of  God;  and  our 
life  is  bound  to  end  in  failure  unless  it  brings  us 
Into  harmony  with  him.  To  use  the  words  of 
Augustine,  "We  came  forth  from  God;  and  we 
shall  ever  be  homesick  until  we  return  to  him." 
This,  then,  is  life:  to  be  in  perfect  accord  with 
God's  plans  and  purposes  concerning  us.  Its  best 
expression  is  in  the  word  "godliness";  that  Is,  God- 
likeness.  We  are  alienated  from  God  by  sin;  and 
the  problem  of  all  problems  Is,  How  to  regain  our 
lost  estate  and  live  the  life  which  shall  be  pleasing 
to  him? 

The   second  question   is.   When   does    this    life 

Jnf 

It  begins  at  the  instant  when  a  man  comes  into 
vital  touch  with  God;  that  is,  when  he  cuts  loose 
from  sin.  For  "without  holiness  no  man  shall  see 
God." 

It  Is  said  of  the  prodigal  who  went  away  to  the 
far  country  and  wasted  his  substance  in  riotous 
living,  that  he  "came  to  himself"  at  the  moment 
when  he  said,  "I  will  arise  and  go  unto  my  father!" 
No  man  who  Is  still  wasting  his  substance  in  that 
far  country  has  really  begun  to  live;  for  sin  Is, 
in  and  of  itself,  the  essence  of  spiritual  death. 


172  The  Home  Sanctuary 

The  sinner  Is  said  to  be  "dead  in  trespasses  and 
sins." 

In  the  poem  of  "The  Ancient  Mariner"  a  pic- 
ture is  presented  of  a  ship  manned  by  dead  men, — 
a  dead  man  at  the  wheel,  dead  men  on  the  deck 
and  in  the  shrouds,  dead  men  everywhere.  In  like 
manner  there  are  multitudes  moving  about  our 
streets  In  sordid  pursuits  who  have  the  semblance 
of  life,  but  are  spiritually  dead.  The  possibility 
of  life,  however,  Is  before  them  all.  Its  sole  con- 
dition is  that  they  shall  return  to  God. 

And  this  return  Is  through  Christ.  For  we  know 
God  only  as  manifested  In  Christ,  his  only-begotten 
Son.  In  him  Is  life;  as  he  said,  "I  am  come  that 
ye  might  have  life  and  that  ye  might  have  it  more 
abundantly."  And  furthermore,  "I  am  the  way: 
no  one  cometh  unto  the  Father  but  by  me."  To 
accept  Christ,  therefore.  Is  to  come  Into  vital  touch 
with  God.  And  faith  Is  the  hand  stretched  forth 
to  touch  him. 

On  one  occasion  Christ  was  asked,  "How  shall 
we  work  the  works  of  God?"  that  Is,  works  which 
shall  commend  us  to  him.  His  answer  was,  "This 
Is  the  work  of  God,  that  ye  believe  on  him  whom 
he  hath  sent."  Faith  In  Christ,  then,  is  the  one 
"good  work"  which  brings  a  man  into  acceptance 
with  God. 

But  to  receive  Christ  by  faith  means  to  make  an 
absolute  surrender  to  him.  It  was  by  such  a  sur- 
render that  Paul  entered  into  life.  He  says  that, 
previous  to  Kls  conversion,  his  morality  had  been 


The  Higher  Life  173 

above  reproach;  ''I  have  lived  In  all  good  con- 
science unto  this  day."  But  the  time  came  when, 
on  his  way  to  Damascus,  clothed  with  authority  as 
an  inquisitor  for  the  extirpation  of  the  Christian 
church,  he  saw  at  high  noon  a  light  above  the 
brightness  of  the  sun  and  heard  the  voice  of  Jesus 
calling  him.  At  that  instant  his  life  and  character 
were  revolutionized.  All  his  prejudices  were  dissi- 
pated, so  that,  seeing  Christ  as  very  God  of  very 
God,  he  cried,  "Lord,  what  wilt  thou  have  me  to 
do?"  He  then  began  to  live.  He  had  returned  to 
God  by  way  of  Christ.  He  had  made  the  great 
surrender.  "What  things  were  gain  to  me,"  he 
says,  "these  have  I  counted  loss  for  Christ.  Yea, 
verily,  and  I  count  all  things  to  be  but  loss  for  the 
excellency  of  the  knowledge  of  Christ  Jesus,  my 
Lord;  for  whom  I  suffered  the  loss  of  all  things, 
and  do  count  them  but  refuse  that  I  may  gain 
Christ  and  be  found  in  him,  not  having  a  righteous- 
ness of  mine  own,  which  was  of  the  Law,  but  that 
which  is  through  faith  in  Christ,  the  righteousness 
which  is  from  God  by  faith :  that  I  may  know  him, 
and  the  power  of  his  resurrection  and  the  fellow- 
ship of  his  suffering,  becoming  conformed  unto  his 
death:  If  by  any  means  I  may  attain  unto  the  resur- 
rection from  the  dead."  By  which  resurrection  he 
clearly  means  the  newness  of  life,  which  Is  here  and 
now. 

The  third  question  Is,  What  follows?  This  Is 
answered  In  the  words,  "For  me  to  live  Is  Christ." 

There  Is  a  world  of  meaning  In  that  word  "is." 


174  The  Home  Sanctuary 

To  undertake  to  analyze  it  would  be  like  pulling 
apart  a  flower;  one  hesitates  lest  in  the  process  its 
beauty  be  lost.  But  there  are  helpful  suggestions 
in  it. 

To  begin  with,  it  presupposes  a  knowing  about 
Christ.  But  how  is  one  to  learn  about  him?  He 
himself  tells  us:  "Search  the  Scriptures;  for  In 
them  ye  think  ye  have  eternal  life,  and  they  are 
they  which  testify  of  me!^  In  seeking  information 
about  Christ  it  is  not  safe  to  trust  to  hearsay,  still 
less  to  form  our  impressions  from  the  imperfect 
reflections  of  his  life  and  character  that  are  seen  in 
those  who  profess  to  follow  him.  The  best  of 
Christians  is  only  a  stumbling  sinner  saved  by 
grace.  But  the  Bible  speaks  clearly  respecting 
Christ;  and  it  can  be  trusted,  for  it  "was  written 
by  holy  men  as  they  were  moved  by  the  Spirit  of 
God."  If  one  cares  to  know  about  the  higher  life, 
therefore,  let  him  take  down  his  dust-covered  Bible 
and  read  it.  And  if,  putting  away  the  hoodwink 
of  prejudice,  he  will  read  as  one  searching  for  hid- 
den treasure,  he  will  surely  find  Christ,  "chiefest 
among  ten  thousand  and  altogether  lovely,"  walk- 
ing through  its  pages  from  beginning  to  end. 

But  before  one  can  say  ''For  me  to  live  is 
Christ,'^  he  must  know  him.  To  know  him  is  more 
than  to  know  about  him.  You  may  know  all  about 
Kaiser  Wilhelm  without  ever  having  been  intro- 
duced to  him.  To  know  Christ  one  must  at  least 
be  on  speaking  terms  with  him.  He  solicits  our 
friendship,   as  he  says,    "Behold,   I   stand   at  the 


The  Higher  Life  175 

door  and  knock!  If  any  man  will  open  unto  me, 
I  will  come  in  and  sup  with  him  and  he  with  me." 
To  let  him  in,  and  to  cultivate  his  acquaintance 
while  we  sup  together,  this  is  to  know  him.  Is  our 
intimacy  such  that,  meeting  him  in  a  strange  place, 
we  should  recognize  him?  Do  we  know  him  so 
that  if  to-night  we  were  called  to  go  through  the 
Valley  of  the  Shadow  his  rod  and  staff  would  com- 
fort us?  Do  we  know  him  so  that  at  heaven's 
threshold  his  voice  calling  "Enter  into  the  joy  of 
thy  Lord"  would  not  seem  like  the  voice  of  a 
stranger?  Do  we  know  him  so  that  we  can  con- 
fidently say,  "I  know  him  in  whom  I  have  believed, 
and  am  persuaded  that  he  is  able  to  keep  that 
which  I  have  committed  unto  him  against  that 
day"  ? 

It  means,  moreover,  that  we  believe  Christ.  One 
cannot  be  a  Christian  without  receiving  him  as  an 
authoritative  teacher  and  taking  him  at  his  word. 
All  controversies  are  to  be  settled  by  referring 
them  to  him.  For  example,  the  question  of  his 
Divinity  must  be  determined  by  what  he  teaches 
about  it ;  and  the  question  as  to  the  inspiration  and 
entire  trustworthiness  of  the  Scriptures  must  be 
answered  in  the  same  way.  No  matter  what 
preachers  or  theological  professors  say,  his  word  is 
for  his  followers  the  Court  of  Final  Appeal.  All 
his  promises  are  to  be  taken  at  their  face  value; 
such  as  "Ask,  and  it  shall  be  given  unto  you,"  and 
"Thy  sins  be  forgiven  thee." 

It  means,  still  further,  that  we  are  to  believe  in 


176  The  Home  Sanctuary 

him.  And  to  believe  in  him  Is  immeasurably  more 
than  merely  to  believe  him.  I  dare  say  everybody 
regards  President  Taft  as  a  truthful  man;  but  to 
believe  in  him  means  that  one  approves  his  policies 
and  is  ready  to  lend  a  helping  hand  to  carry  them 
out.  So  to  believe  In  Christ  is  to  assent  to  the 
proposition  that  he  did  what  he  came  Into  the  world 
to  do;  that  Is,  "he  bore  our  sins  in  his  own  body  on 
the  tree" ;  and  going  thus  far  we  are  bound,  In 
common  logic  and  consistency,  to  go  farther  and 
say,  "My  Lord,  my  Life,  my  Sacrifice,  my  Saviour, 
and  my  all!" 

One  thing  more  is  contained  in  those  words  ^'For 
me  to  live  is  Chris  f ;  nmnely,  the  handclasp.  This 
means  to  enter  Into  covenant  with  him. 

He  extends  his  hand,  a  pierced  hand,  to  every 
man,  and  the  issues  of  life  and  death  are  in  taking 
or  refusing  it.  To  clasp  that  hand  is  to  seal  the 
compact  of  life  with  him.  It  means  that  I  take 
him  to  be  my  Saviour  from  sin,  my  Exemplar  of 
character,  my  Lord  and  Master.  At  this  point 
there  can  be  no  reservation.  The  clasping  of  hands 
means  the  blending  of  lives ;  as  Wesley  said — 

This  one  thing  I  find, 
We  two  are  so  joined, 
He  can't  go  to  heaven 
And  leave  me  behind. 

Thenceforth  Christ  is,  as  It  were,  one's  alter  ego. 
There  Is  an  engrafting  such  as  Is  set  forth  In  the 
Parable  of  the  Vine  and  Its  Branches.     We  catch 


The  Higher  Life  177 

his  Spirit,  so  that  "the  mind  that  was  in  Christ 
Jesus  is  also  in  us."  It  was  thus  that  Luther  was 
moved  to  say,  "If  you  knock  at  my  breast  and  ask 
Who  lives  here?  Luther?'  my  answer  Is,  'No! 
Luther  once  lived  here;  but  Christ  came,  and 
Luther  moved  out  to  make  room  for  him.  Now, 
I  no  longer  live;  but  Christ  llveth  in  me.'  "  And 
this  is  life — the  life  that  is  "hid  with  Christ  in 
God." 

Have  I  clarified  the  text?  The  mysteries  here 
are  deep  beyond  all  sounding.  Paul's  plummet 
could  not  fathom  them.  "I  count  not  myself  to 
have  apprehended,"  he  said,  "but  this  one  thing  I 
do;  I  reach  forth."  He  longed  for,  and  expected 
to  have,  an  ever  broader,  deeper  apprehension  of 
this  mystical  union  of  the  soul  with  Christ.  As 
life  passed  on  he  felt  like  a  traveler  in  the  Alps 
who,  climbing  higher  and  higher,  sees  ever  new 
heights  before  him.  But  he  reached  forth.  And 
he  gloried  In  the  thought.  One  day  I  shall 
know! 

In  the  meantime  this  is  certain :  no  man  can  form 
a  just  conception  of  the  Spiritual  Life  until  he 
enters  It.  To  stand  without  and  ask  an  explanation 
Is  like  contemplating  a  painted  window  from  the 
open  street.  Get  into  the  sanctuary  if  you  would 
have  its  beauty  break  upon  you !  "He  that  doeth 
my  will,"  said  Jesus,  "shall  know  the  doctrine."  It 
is  as  if  he  said,  "Take  my  Hand,  and  I  will  lead 
you  into  life;  and  you  shall  see  the  mystery  and 
the  glory  of  it." 


178  The  Home  Sanctuary 

I  do  not  know  why  my  friend  In  Manchester  did 
not  finish  the  text:  "For  me  to  live  Is  Christ — and 
to  die  Is  gain !" 

The  world  Is  seeking  gain.  The  people  who 
jostle  us  In  the  street  are  striving  for  It;  gain  of 
gold,  of  honor,  of  selfish  emolument.  To  gain  a 
little  yellow  dust  that  shall  sift  through  the  fingers 
at  last !  These  are  gains  that  perish  with  the 
using.  They  end  In  loss.  But  the  things  that  Paul 
counted  "loss  for  Christ"  were  destined  to  be  gain 
forever.  For  "what  Is  a  man  profited,  If  he  gain  the 
whole  world  and  forfeit  his  own  self" — "Or  what 
shall  be  lost  If,  losing  the  whole  world,  he  gain 
It?" 

In  the  article  of  death,  when  earth's  substance 
passes  like  the  baseless  fabric  of  a  dream,  then,  says 
Paul,  comes  gain.  Death  Itself  Is  gain,  because  It 
introduces  the  soul  to  eternal  life. 

Oh,  what  Is  that?  I  wish  I  knew.  How  easily 
we  say  It.  "Eternal  Life!"  But  who  shall  define 
It?     Who  shall  explain  it? 

Did  you  never  look  up  at  the  stars  and  on 
through  the  interstellar  spaces  and  wonder,  "What 
Is  beyond?"  So,  dreaming  dreams  and  seeing 
visions,  we  gaze  through  the  promises  that  Illumine 
the  great  mystery  of  death  and  wonder  what  eternal 
life  shall  be.  "Now  are  we  sons  of  God;  but  It 
doth  not  yet  appear  what  we  shall  be."  For  "eye 
hath  not  seen,  nor  ear  heard,  neither  have  entered 
Into  the  heart  of  man,  the  things  which  God  hath 
prepared  for  them  that  love  him !" 


The  Higher  Life  179 

8.  PRAYER 

I  have  heard  thy  voice,  O  Lord,  calling  me 
from  sin  to  righteousness,  from  worldly  sloth 
to  faithful  service,  from  the  lonely  bearing  of 
burdens  to  the  sharing  of  all  burdens  with 
thee.  I  would  run  to  thee  as  little  children 
come  running  to  their  mothers  In  trouble.  I 
need  thee.  I  have  thee.  In  thee  I  am  com- 
plete. Here  let  me  rest  and  be  thankful. 
Amen. 

9.  HYMN:    "Jesus  calls  us  o'er  the  tumult." 

10.  BENEDICTION 

Grace  and  peace  be  multiplied  unto  you 
through  the  knowledge  of  God  and  of  Jesus 
Christ  our  Lord.    Amen. 


FOURTEENTH  SERVICE 

The  Jubilee  in  the  Father's  House 

1.  INVOCATION 

/^  Lord,  I  do  pray  for  a  vision  of  heaven. 
^^  Show  me  the  Father's  house.  Let  me 
hear  the  music  and  the  merry-making  there, 
so  that  I  may  more  earnestly  long  and  strive 
to  enter  in.  I  do  not  ask  to  be  transported, 
but  to  be  ready.  Give  me  a  foretaste  of  celes- 
tial joy,  and  help  me  to  realize  somewhat  of 
heaven  here  and  now ;  for  Jesus'  sake.    Amen. 

2.  HYMN:    ''Nearer,  my  God,  to  thee." 

3.  SCRIPTURE  LESSON 

Isaiah  12. 
Revelation  7:9-17. 

4.  PRAYER 

Who  shall  ascend  unto  thy  holy  hill,  O 
Lord,  or  who  shall  stand  in  thy  holy  place? 
He  that  hath  clean  hands,  a  pure  heart,  and 
hath  not  lifted  up  his  soul  unto  vanity.  Alas, 
I  am  not  worthy.  Purge  me  with  hyssop  and 
I  shall  be  clean;  wash  me  and  I  shall  be  whiter 
than  snow.  The  blood  of  Christ  cleanseth 
180 


The  Jubilee  in  the  Father's  House    i8i 

from  all  sin:  the  blood  of  him  who  Is  thy 
well-beloved  Son  and  my  well-beloved 
Brother.  Thou  hast  said,  "He  that  beheveth 
shall  be  saved."  Lord,  I  believe.  Now 
blessed  be  thy  Name :  my  sins  are  gone.  They 
are  blotted  out;  aye,  sunk  In  the  depths  of  an 
unfathomable  sea.  Thou  wilt  remember  them 
no  more  against  me.  For  this  I  render  thanks- 
giving, and  by.  thy  grace  I  will  show  my 
gratitude  in  a  holler  and  more  useful  life. 
Love  so  amazing,  so  divine,  demands  my  soul, 
my  life,  my  all.  If  thou  wouldst  have  me  toil, 
I  will  toil  more  bravely;  if  thou  wouldst  have 
me  suffer,  I  will  suffer  more  patiently.  Some- 
where In  thy  vineyard  thou  hast  a  place  for 
me;  help  me  to  find  and  fill  It.  Enable  me  to 
lend  a  hand  In  the  great  enterprises  of  thy 
Kingdom.  Make  me  a  missionary,  at  home 
or  abroad,  as  to  thee  may  seem  well.  If  a  mis- 
sionary within  the  four  walls  of  a  sick-cham- 
ber, so  be  It.  I  promise  my  best  endeavor 
wherever  thou  wilt  have  me.  Give  me  the 
spirit  of  the  Evangel.  Give  me  a  consuming 
passion  for  souls.  Help  me  In  my  own  house 
to  show  what  great  things  the  Lord  hath  done 
for  me.  Bring  me  not  to  heaven  alone.  Oh, 
that  among  the  redeemed  there  may  be  some 
who  shall  testify  that  I  brought  them  to  thee. 
And  unto  thy  Name,  blessed  Redeemer,  shall 
be  everlasting  praise.     Amen. 


1 82  The  Home  Sanctuary 

5.  HYMN:    ''Holy  Spirit,  faithful  Guide F^ 

6.  OFFERING 

7.  THE  SERMON 

The  Jubilee  in  the  Father's  House 

''There  is  joy  in  the  presence  of  the  angels  of 
God  over  one  sinner  that  repenteth."  (Luke 
15:  10.) 

A  MEETING  of  the  Sanhedrin  had  recently  oc- 
curred, in  which  there  had  been  an  earnest  discus- 
sion respecting  a  certain  Jesus,  who  claimed  to  be 
the  Messiah. 

In  favor  of  his  claim  there  was  this  to  be  said: 
First:  He  had  come  at  the  right  time.  It  had  been 
prophesied,  "The  scepter  shall  not  depart  from 
Judah,  nor  the  ruler's  staff  from  between  his  feet, 
until  Shiloh  come;  and  unto  him  shall  the  obedi- 
ence of  the  people  be."  The  scepter  was  trembling 
in  the  feeble  hands  of  Judah,  and  expectancy  was 
in  the  air. 

Secondly:  This  Jesus  came  from  the  right  quar- 
ter. Bethlehem  was  his  birthplace;  and  the 
prophecy  ran,  "Thou,  Bethlehem  Ephrata,  which 
are  little  to  be  among  the  thousands  of  Judah,  out 
of  thee  shall  one  come  forth  that  is  to  be  ruler  in 
Israel;  whose  goings  forth  are  from  of  old,  from 
everlasting."     (Micah  5:2.) 

Thirdly:  He  was  also  of  the  proper  lineage; 
that  is,  of  the  seed  of  David.  One  of  the  most  fa- 
miliar of  the  Messianic  titles  was  "Son  of  David." 


The  Jubilee  in  the  Father's  House     183 

Fourthly:  The  character  of  the  claimant  was  be- 
yond reproach.  His  challenge  was  "Which  of  you 
convicteth  me  of  sin?"  And  thus  far  it  had  been 
impossible  to  prove  any  sin  in  him. 

Fifthly:  His  work  was  precisely  such  as  might 
be  expected  of  the  Messiah.  He  had  gone  about 
preaching  on  the  great  problems  of  eternal  life;  and 
though  he  was  but  a  carpenter,  with  no  diploma 
from  the  schools,  all  were  agreed  as  to  the  sim- 
plicity and  power  of  his  words.  And  along  with 
his  preaching  he  had  wrought  such  miracles  of  heal- 
ing that  the  people  were  moved  to  say,  as  with  one 
consent,  "Will  Messiah,  when  he  cometh,  do 
greater  works  than  these?" 

On  the  other  hand,  there  were,  from  the  stand- 
point of  the  religious  leaders,  some  insuperable  ob- 
jections to  the  acknowledgment  of  the  Messianic 
claim  of  Jesus. 

First:  He  was  a  man  of  the  people;  and  his  im- 
mediate body-guard,  the  twelve  disciples,  were  per- 
sons of  no  social  or  ecclesiastical  standing,  being 
chosen  from  the  working  class. 

Secondly:  He  had  set  himself  in  distinct  opposi- 
tion to  the  rites  and  ceremonies  of  the  Jewish  faith 
as  they  were  superficially  observed  at  the  time;  and 
he  had  criticised  "the  traditions  of  the  elders"  as 
a  mischievous  addition  to  the  Word  of  God.  Not 
only  so :  he  had  denounced  the  priests  themselves, 
on  more  than  one  occasion,  in  most  uncompromis- 
ing terms;  such  as,  "Woe  unto  you,  scribes  and 
Pharisees,  hypocrites;  for  ye  are  like  unto  whited 


1^4  The  Home  Sanctuary 

sepulchers,  which  outwardly  appear  beautiful,  but 
inwardly  are  full  of  dead  men's  bones  and  all  un- 
cleanness."  It  was  scarcely  to  be  expected  that  the 
leaders  whom  he  thus  characterized  would  favor 
his  claims  as  the  long-expected  Messiah. 

Thirdly:  and  most  important  of  all,  he  was  ''a 
friend  of  publicans  and  sinners J^  He  had  chosen 
the  well-known  tax  collector  of  the  toll  booth  at 
Capernaum  to  be  one  of  his  immediate  friends  and 
disciples.  He  had  announced  that  the  Jews  were 
no  longer  to  be  the  chosen  people,  but  that  the  Gen- 
tiles were  henceforth  to  be  received  into  Divine 
favor  on  equal  terms.  He  had  made  a  missionary 
journey  into  Samaria  among  the  mixed  peoples. 
He  had  gone  on  into  the  coasts  of  Tyre  and  Sidon 
and  preached  to  the  barbarians,  and  had  announced 
that  the  benefits  of  his  work  were  for  all  sorts  and 
conditions  of  men. 

The  meeting  of  the  Sanhedrin  referred  to  was 
destined  to  be  momentous  in  its  results.  The  mem- 
bers present  were  agreed  that  something  must  be 
done  to  arrest  the  popularity  of  this  Jesus  of  Naz- 
areth; for  wherever  he  went  the  common  people 
heard  him  gladly  and  followed  him  in  crowds.  "I 
have  heard,"  said  one,  "that  he  recently  dined  with 
a  publican  and  said,  'This  day  is  salvation  come  to 
this  house.'  " — "It  is  reported,"  said  another,  "that 
he  was  seen  recently  conversing  with  a  woman  of 
the  town  at  the  village  well  of  Sychar,  and  that  at 
high  noon!" — "I  was  present,"  said  another, 
"when  he  permitted  a  woman  of  like  character  to 


The  Jubilee  in  the  Father's  House     185 

anoint  his  feet  with  precious  nard;  and  he  said  to 
her,  'Go  in  peace;  thy  sins  be  forgiven  thee.'  "  But 
there  was  one  in  that  distinguished  council  who 
would  not  consent  that  the  claims  of  Jesus  should 
be  repudiated  without  a  fair  hearing  and  due  con- 
sideration. It  was  the  learned  Gamaliel,  known 
as  "the  Flower  of  the  Law."  It  was  he  perhaps 
who  suggested  that  a  delegation  should  be  sent  to 
hear  and  report  upon  the  preaching  of  Jesus. 

It  was  after  the  Feast  of  Dedication,  and  Jesus 
was  preaching  in  Perea,  east  of  the  Jordan.  His 
congregation  was  a  singular  one.  "All  the  publi- 
cans and  sinners  were  drawing  near  unto  him  to 
hear  him."  The  delegation  of  the  Sanhedrin 
stood  and  heard  him  discourse  on  "The  Seeking 
God." 

He  told  of  a  woman  who,  having  lost  a  coin, 
searched  in  every  nook  and  cranny  until  she  found 
it,  and  then  called  together  her  friends  and  neigh- 
bors, saying,  "Rejoice  with  me,  for  I  have  found 
the  lost!" — "So,"  said  the  preacher,  "does  the 
seeking  God  rejoice  with  his  angels  over  every 
penitent  sinner." 

They  heard  him  tell  of  a  shepherd  who  went 
out  into  the  mountains  after  a  lost  sheep  and  sought 
until  he  found  it;  and  when  he  had  brought  it  home 
upon  his  shoulders  he  called  together  his  friends 
and  neighbors,  saying,  "Rejoice  with  me,  for  I  have 
found  the  lost!"  And  this,  said  the  preacher,  is 
the  seeking  God,  who  rejoices  with  his  angels  over 
every  penitent  sinner. 


1 86  The  Home  Sanctuary 

And  they  heard  him  tell  of  a  father,  whose 
younger  son  had  gone  Into  a  far  country  and  wasted 
his  substance  In  riotous  living,  and  when  the  son 
returned  In  poverty  and  rags  he  was  received  by 
this  father  with  joy,  who  called  In  his  friends  and 
neighbors,  saying,  "Let  us  eat  and  be  merry;  for 
this  my  son  was  dead  and  Is  alive  again :  he  was 
lost  and  Is  found!"  And  this  again,  said  the 
preacher.  Is  the  seeking  God,  who  rejoices  over 
every  sinner  returning  from  the  error  of  his  ways. 

We  have  no  means  of  knowing  how  the  dele- 
gates of  the  Sanhedrin  were  Impressed  by  this  dis- 
course. But  to  us  It  seems  to  throw  a  zvonderful 
light  on  the  greatness  and  goodness  of  God. 

Let  those  who  would  know  God  look  In  at  this 
window.  It  Is  the  father  of  the  prodigal  who  pre- 
sides at  the  feast.  It  Is  he  who  called  the  guests 
together,  saying,  ^'Rejoice  with  me."  If  the  others 
rejoice,  he  still  more.  This  Is  his  house,  his  table, 
his  jubilee,  his  son  welcomed  back  from  the  far 
country  of  sin. 

Job  saw  God  sitting  upon  the  circle  of  the  uni- 
verse, calling  Into  being  the  things  that  are  out  of 
those  that  were  not. 

Moses  heard  him  at  Sinai,  speaking  from  the 
flaming  mountain  as  the  God  of  law  and  justice, 
who  Is  "a  consuming  fire." 

Isaiah  had  a  vision  of  him  sitting  on  a  throne 
high  and  lifted  up  with  the  seraphim  all  about  him 
calling  to  one  another,  "Holy,  holy,  holy  Is  the 
Lord  of  Hosts!" 


The  Jubilee  in  the  Father's  House     187 

John  the  Evangelist  portrayed  him  enthroned 
in  heaven,  with  a  rainbow  round  about  him 
"in  sight  like  unto  an  emerald,"  lamps  of  fire 
burning  before  him,  and  an  innumerable  company 
of  angels  and  archangels  prostrating  themselves  in 
worship,  saying,  "Thou  art  worthy  to  receive  glory 
and  honor  and  power!" 

But  here  is  the  picture  of  God  as  a  Father,  as 
"Our  Father."  How  near  it  brings  him  to  the 
children  of  men !  He  is  the  God  of  love.  He  is 
the  God  whose  hands  are  stretched  out.  He  is 
the  seeking  God,  who  protests,  "As  I  live,  I  have 
no  pleasure  in  the  death  of  the  wicked,  but  that 
all  should  turn  unto  me  and  live!  Turn  ye,  turn 
ye:  for  why  will  ye  die?"  He  is  the  God  of  the 
Gospel,  who  goes  forth  "to  seek  and  to  save."  He 
is  the  God  of  Calvary,  where  his  overtures  of 
mercy  are  expressed  in  the  terms,  "Look  unto  me, 
and  be  ye  saved  all  ye  ends  of  the  earth!" 

And  in  this  wonderful  sermon  in  Perea,  we  Have 
also  a  blessed  side-light  into  the  life  and  character 
of  the  angels.  For  at  the  table  in  the  father's 
house,  where  the  prodigal  was  welcomed,  were 
gathered  not  kinsfolk  only  but  neighbors  as  well. 

It  is  little  that  we  know  of  the  angels;  but  it 
seems  clear  that  they  are  of  a  different  order  from 
the  children  of  men.  We  are  "of  one  blood,"  but 
they  seem  to  have  been  created  one  by  one.  The 
song  of  our  childhood,  "I  want  to  be  an  angel,  and 
with  the  angels  stand,"  expresses  an  impossible 
wish.     We  can  never  belong  to  that  race  of  sinless 


1 88  The  Home  Sanctuary 

beings;  but  we  can  join  the  ranks  of  the  saints  tri- 
umphant, who  "stand  nearer  than  they,''  and  sing 
the  song  of  Him  who  has  "redeemed  them  by  His 
blood  and  made  them  to  be  kings  and  priests  unto 
God." 

One  thing  is  clear:  the  angels  are  deeply  con- 
cerned in  the  welfare  of  this  world  of  ours.  At  its 
creation  they  shouted  for  joy.  At  the  Incarnation 
of  Christ  they  sang,  "Glory  to  God  in  the  highest, 
and  on  earth  peace  among  men  in  whom  he  is  well 
pleased."  His  sepulcher  was  encompassed  by  le- 
gions of  them,  one  of  whom  rolled  away  the  stone. 
And  when  he  ascended  from  Olivet,  they  thronged 
his  chariot  and  bore  him  aloft  to  "the  glory  which 
he  had  with  the  Father  before  the  world  was." 

Nor  is  their  interest  confined  to  the  earthly  min- 
istry of  Christ.  The  doctrine  of  guardian  angels  is 
little  dwelt  on  nowadays ;  but  great  truth  and  com- 
fort are  found  in  it.  The  mothers  are  right  when 
they  sing,  "Hush,  my  babe:  lie  still  and  slumber, 
holy  angels  guard  thy  bed."  The  teaching  of  the 
Scriptures  is  clear:  "He  shall  give  his  angels  charge 
concerning  thee;  and  on  their  hands  they  shall  bear 
thee  up,  lest  thou  dash  thy  foot  against  a  stone." 

It  was  an  angel  that  directed  Hagar  and  her 
famishing  child  to  a  spring  of  water.  It  was  a 
troop  of  angels  that  thronged  the  ladder  which 
Jacob  saw  on  the  heights  of  Bethel.  It  was  an 
angel  that  went  before  Israel  in  the  Wilderness,  to 
point  the  way.  It  was  an  angel  that  came  to  Peter 
in  prison  and  broke  his  chains.     And  there  is  re- 


The  Jubilee  in  the  Father's  House     189 

jolcing  among  the  angels  over  all  who  return  from 
sin.  They  sit  at  the  great  Jubilee.  "The  tears  of 
penitents,"  says  Bernard,  "are  the  wine  of  angels." 
Here  Is  a  blessed  truth,  which  brings  heaven  near 
to  earth.  "We  have  more  servants  to  wait  upon 
us,"  says  George  Herbert,  "than  we  are  willing  to 
take  notice  of." 

And,  further,  we  have  here  an  Illuminating  In- 
timation as  to  our  kinsfolk  gone  before  tis.  The 
family  sit  at  a  table  In  the  father's  house. 

The  fact  that  there  Is  no  mention  of  any  mother 
In  the  Parable  of  the  Prodigal's  Return,  lends  a 
touch  of  pathos  to  It.  Perhaps  she  was  In  heaven, 
there  praying  for  him.  Thanks  be  to  God  for  our 
mother's  prayers!  In  one  of  our  Fulton  Street 
meetings  a  man  arose  and  said,  "I  have  been  a 
gambler  and  a  very  wicked  man ;  but  there  has  not 
been  a  day  for  ten  years  that  I  have  not  known  that 
my  mother  was  praying  for  me.  It  Is  her  prayers 
that  have  brought  me  here  a  penitent  to-day." 

Of  this  we  may  be  sure.  Those  who  have  gone 
before  us  to  the  Father's  house  know  what  Is  trans- 
piring here  below.  So  much  Is  made  plain  by  the 
fact  that  Moses  and  Elijah,  one  of  whom  had  been 
dead  a  thousand  years  and  the  other  fifteen  hun- 
dred, came  down  together  to  talk  with  Jesus  on  the 
Mount  of  Transfiguration  concerning  his  approach- 
ing death.  They  not  only  knew  each  other,  but  they 
knew  what  was  taking  place  in  the  world  and  were 
deeply  concerned  In  It. 

And,  going  a  step  farther,  we  may  say  that  if 


190  The  Home  Sanctuary 

our  loved  ones  in  heaven  are  aware  of  what  is  go- 
ing on  here,  they  are  surely  praying  for  our  salva- 
tion. In  one  of  our  familiar  hymns  there  is  a  ref- 
erence to  the  Christian's  death,  in  which  he  is  rep- 
resented as  saying,  "Farewell,  farewell,  sweet  hour 
of  prayer!"  I  do  not  believe  that  we  shall  ever 
bid  farewell  to  prayer,  except  as  certain  of  our 
prayers  are  weak  and  foolish  and  inconsistent  with 
our  Father's  will.  In  heaven  we  shall  be  pray- 
ing still  for  those  we  have  left  behind  us.  How 
could  it  be  otherwise,  if  we  remember  and  love 
them?  Is  it  not  written,  "Are  they  not  all  min- 
istering spirits,  sent  forth  to  minister  unto  them  that 
are  heirs  of  salvation?"  It  is  a  blessed  thought 
that  we  shall  be  contributing  thus  to  the  welfare  of 
our  friends  and  joining  our  supplications  to  those 
of  the  great  Mediator  who  ever  liveth  to  make  in- 
tercession for  us. 

And  what  must  be  the  rejoicing  of  these  saints 
triumphant  when  their  friends  are  gathered  in  I 
How  the  major  note  must  ring  through  their  songs 
at  the  Jubilee  in  the  Father's  house !  And  what  a 
welcome  to  the  saved  as  they  come  thronging 
through  the  gates! 

Many  of  us  remember  when  the  rescued  passen- 
gers of  the  Republic  came  in  at  the  White  Star 
docks.  What  an  ovation  they  received !  The 
street  was  thronged  with  people  who  peered  into 
the  faces  of  the  rescued  as  they  came  down  the 
gang-plank  one  by  one.  There  was  much  shouting 
and  vociferous  rejoicing;  but  those  who  were  most 


The  Jubilee  in  the  Father's  House     191 

deeply  Interested  greeted  their  friends  with  silent 
joy.  Happy,  happy  kinsfolk  who  thus  met  their 
loved  ones ! 

I  like  to  think  of  heaven  in  this  way.  It  is  not 
merely  a  place  of  songs  and  litanies.  The  joy  of 
"the  home-bringing"  is  there,  "the  knitting 
severed  friendships  up."  It  Is  home,  sweet 
home. 

And,  further  still,  a  wonderful  light  is  thrown  In 
this  picture  on  the  heavenly  felicity  of  sinners  saved 
by  grace.  In  that  Jubilee  in  the  Father's  house, 
who  Is  so  happy  as  the  prodigal  himself?  See  him 
at  the  table — who  so  recently  sat  famishing  in  the 
swine-field — clad  in  the  best  robe,  with  shoes  on 
his  feet  and  wearing  the  signet  ring.  His  heart  Is 
filled  with  rejoicing,  because  the  past  Is  forgiven 
and  a  new  life  is  before  him. 

In  the  International  Salon  of  '62  were  two  pic- 
tures. One  was  called  "Waiting  for  the  Verdict." 
The  scene  was  In  court,  with  the  prisoner  standing 
at  the  bar;  in  the  foreground  a  woman.  In  an  agony 
of  suspense,  with  one  child  sleeping  on  her  bosom 
and  another  tugging  at  her  dress;  the  grandmother 
near  by,  with  a  baby  in  her  arms;  a  dog  looking  up 
and  wondering.  The  other  picture  was  entitled 
"The  Acquittal."  The  same  group  of  people  were 
there ;  but  the  man  who  stood  In  the  prisoner's  dock 
now  has  his  arms  about  his  wife;  the  grandmother 
is  holding  up  the  baby  to  be  kissed;  the  dog  Is  lick- 
ing his  master's  hands.  Why  this  change?  The 
man  had  been  acquitted!    All  heaven  is  full  of  sin- 


192  The  Home  Sanctuary 

ners  saved  by  grace;  and  every  one  of  them  has  a 
heart  throbbing  with  gratitude  to  the  Saviour,  who 
died  that  they  might  live. 

I  wonder  if  the  men  charged  by  the  Sanhedrin  to 
report  upon  the  teaching  of  Jesus  went  back  with 
any  such  picture  in  their  minds?  Did  they  catch 
a  glimpse  through  the  window  into  the  joy  of  the 
Father's  house?  Did  they  return,  like  the  band  of 
officers  charged  with  a  similar  errand,  saying, 
"Never  man  spake  like  this  man"?  How  could 
they  or  their  masters  resist  the  logic  of  such  preach- 
ing? The  charge  against  Jesus  was  that  he  was  "a 
friend  of  publicans  and  sinners."  Blessed  be  God  1 
This  is  the  very  demonstration  of  his  Messianic 
claims.  And  he  is  still  the  friend  of  publicans  and 
sinners.  He  seeks  that  he  may  save.  He  searches 
on  the  dark  mountains  for  the  lost  ones,  and 
brings  them  home  rejoicing.  He  sets  the  harps 
of  heaven  ringing  with  the  music  of  redemption. 
"Another  sinner  saved!"  Break  forth  into  joy, 
O  angels  and  saints  triumphant!  Give  welcome 
to  the  lost  that  is  found,  to  the  dead  that  is  alive 
again! 

But  if  God,  angels  and  saints  triumphant  are  so 
deeply  concerned  in  our  welfare,  how  is  it  that  some 
among  us  are  unconcerned  ?  Marvel  of  all  marvels ; 
the  prodigal  cares  not!  Let  him  Hsten  until  he 
hears  the  sound  of  music  and  of  dancing;  let  the 
music  of  the  Jubilee  meet  the  longing  of  his  hungry 
soul  until  he  can  tarry  no  longer  but  also  be  moved 
to  say,  "I,  too,  will  arise  and  go." 


The  Jubilee  in  the  Father's  House    193 

8.  PRAYER 

I  thank  thee,  O  Lord,  for  prophecies  of 
heaven's  joy.  And  I  thank  thee  for  heavenly 
fruits  that  grow  along  the  earthly  pathway. 
Help  me  to  rejoice  In  thee  while  hving  here 
below,  that  my  voice  may  be  attuned  to  celes- 
tial praise;  for  thy  name's  sake.     Amen. 

9.  HYMN:    "I'm  a  pilgrim." 

10.  BENEDICTION 

The  Lord  Jesus  Christ  be  with  thy  spirit. 
Grace  be  with  thee.     Amen. 


FIFTEENTH   SERVICE 

The  Timid  Soul 

I.  INVOCATION 

LOVE  thee,   O  Lord,   because   thou   hast 


/ 


heard  my  voice  and  my  supplication. 
Thou  hast  delivered  mine  eyes  from  tears,  my 
feet  from  falling,  and  my  soul  from  death; 
wherefore  I  call  upon  my  soul  and  all  that  i^ 
within  me  to  bless  thy  holy  name.  Help  me 
now  to  worship  thee  aright  and  pray  accept- 
ably; In  Jesus^  name.     Amen. 

2.  HYMN :     "Come,    let   us    join   our    cheerful 

songs." 

3.  SCRIPTURE  LESSON 

Psalm  ^6. 
Ephesians  6:10-18. 

4.  PRAYER 

I  thank  thee,  O  Lord,  for  thy  Sabbath. 
Help  me  to  remember  that  thou  hast  hallowed 
it.  Thou  knowest  how  the  world  encroaches 
upon  my  time ;  wherefore  thou  hast  set  apart 
one  day  In  seven  for  the  soul.  Help  me, 
therefore,  to  leave  the  low  valleys  of  secular 
care,  and  come  up  into  the  Mountain  of  the 
Lord  to  breathe  the  clear  air  with  thee.  Give 
194 


The  Timid  Soul  195 

me  a  foretaste  of  the  eternal  Sabbath  which 
thou  hast  prepared  for  thy  people.  Forbid 
that  I  should  rest  In  Indolence.  Help  me  to 
rest,  rather,  in  service.  For  there  is  no  joy 
like  growing  weary  for  thee.  I  know  that 
thy  saying,  "The  Sabbath  was  made  for  man,'* 
did  not  mean  for  carnal,  sordid,  self-seeking 
man,  but  for  one  made  in  thy  likeness  and 
made  to  live  forever.  Help  me  so  to  improve 
the  high  privileges  and  opportunities  of  this 
holy-day  that  I  may  grow  in  spiritual  stature 
and  become  a  little  more  worthy  of  thy  grace. 
Help  me  to  search  the  Scriptures  to-day,  so 
that  I  may  find  hidden  treasures  there.  Help 
me  to  observe  the  duty  of  secret  prayer;  and 
when  I  enter  Into  my  closet  and  close  the  door 
may  I  find  thee  there  before  me.  Bless  those 
who  gather  in  the  courts  where  thine  honor 
dwelleth;  and  let  the  preaching  of  thy  Word 
be  followed  by  an  ingathering  of  souls.  Bless 
the  missionaries  of  the  Cross.  How  beauti- 
ful upon  the  mountains  are  the  feet  of  those 
who  bring  good  tidings  and  publish  peace! 
Follow  their  message  with  thy  benediction,  O 
Lord;  and  let  those  who  stumble  In  the  night 
of  paganism  be  inclined  to  run  unto  thee. 
Show  forth  thy  salvation  In  all  the  earth. 
Hasten  the  time  when  the  clouds  of  heaven 
shall  part  asunder,  and  thy  waiting  people 
shall  cry,  "The  Lord  cometh!"  Then  shalt 
thou  have  the  heathen  for  thine  inheritance 


196  The  Home  Sanctuary 

and  the  uttermost  part  of  the  earth  for  thy 
possession.  This  I  ask,  with  all  needed  bless- 
ings and  above  all  the  pardon  of  sin;  for  thy 
worthy  Name's  sake.     Amen. 

5.  HYMN:    "Jesus,  and  shall  it  ever  be?" 

6.  OFFERING 

7.  THE  SERMON 

The  Timid  Soul 

"What  time  I  am  afraid  I  will  put  my  trust 
in  thee."     (Psalm  56:  3.) 

Who's  afraid?  Not  David,  surely.  Not  the 
David  who  in  his  boyhood,  while  protecting  his 
flock,  went  down  into  the  pit  on  a  snowy  day 
against  both  lion  and  bear.  Not  the  ruddy  youth 
who.  In  the  valley  of  Elah,  went  out  against  the 
Philistine  champion  with  no  weapon  but  a  sling 
and  live  smooth  stones  from  the  brook.  Not  the 
famous  Captain  who  had  led  the  armies  of  Israel 
against  the  Gerzites  and  Geshurltes  and  Amalekltes 
and  Jerahmeelites  and  Kenites  and  scattered  them 
like  leaves  before  an  autumn  storm.  Aye,  the  very 
same  !  It  Is  he  who  says,  "What  time  I  am  afraid, 
I  will  put  my  trust  in  thee." 

What  had  happened?  What  had  so  loosened 
the  joints  of  his  courage  that  he  should  make  this 
humiliating  confession?  Ah,  constant  dropping 
wears  away  the  rock.  He  had  been  hunted  on  the 
mountains  so  long  that  all  courage  had  oozed  out 


The  Timid  Soul  197 

of  him.  By  nature  brave  as  a  lion,  he  had  been 
outlawed  and  pursued  until  he  became  as  timid  as 
a  fawn.  The  rustle  of  a  leaf  startled  him;  the 
crackling  of  twigs  sourtded  like  the  rattle  of  steel 
against  the  greaves  of  armed  men.  He  had  been 
chased  from  Naioth  to  the  tabernacle  at  Nob, 
where  even  the  horns  of  the  altar  could  not  protect 
him :  from  Nob  to  Gath,  in  the  heart  of  Philistia, 
where  he  had  feigned  insanity  in  vain;  and  from 
Gath  to  the  mountains  again,  where,  in  the  shelter 
of  the  cave  of  Adullam,  he  came  to  himself  and 
wrote  "the  Golden  Psalm."  He  had  forgotten 
God:  he  now  remembered  him.  The  echoes  of  the 
lonely  rocks  responded  to  his  harp,  while  he  sang, 
"What  time  I  am  afraid,  I  will  put  my  trust  in 
thee!" 

But  "who's  afraid?"  This  is  what  boys  say 
when  going  through  a  graveyard  at  night  or  rob- 
bing an  orchard:  "Who's  afraid?"  You  and  I; 
everybody  is  afraid.  We  are  only  "whistling  to 
keep  our  courage  up."  The  older  we  grow  the 
greater  cowards  we  are.  Experience  teaches. 
Children  thrust  their  fingers  into  the  coals,  but  a 
"burned  child  dreads  the  fire."  As  the  years  pass 
we  realize  that  we  are  compassed  by  dangers. 
There  are  arrows  flying  by  day;  in  the  darkness 
the  pestilence  walks.  Wherefore  fear  is  the  uni- 
versal passion.  All  are  not  afraid  of  the  same 
thing.  Napoleon  did  not  shrink  from  the  em- 
battled front  of  the  Allied  Powers,  but  he  trembled 
when  obliged  to  sleep  alone;  Wellington  was  not 


198  The  Home  Sanctuary 

afraid  of  Napoleon,  but  he  so  dreaded  pain  that 
he  dared  not  snuff  a  candle. 

It  is  the  things  which  are  unseen  that  most 
affright  us.  A  cat  has  no  terrors  for  its  youthful 
owner,  until  he  sees  its  two  eyes  glaring  at  him  in 
the  dark.  We  live  on  the  borders  of  the  unseen 
world;  and  out  of  the  invisible  emerges  a  proces- 
sion of  specters  that  constantly  appal  us. 

I.  There ^  to  begin  with,  is  the  specter  of  God — 
a  false  god,  like  Siva  with  a  hundred  hands,  each 
holding  a  thunderbolt.  It  is  a  fearful  thing  to  fall 
into  the  hands  of  such  a  god. 

The  antidote  for  this  fear  is  in  finding  the  true 
God;  the  God  who  is  revealed  in  Christ  as  his  only- 
begotten  Son.  He  came  into  the  world  to  tell  us 
how  to  approach  God  with  that  love  which  casteth 
out  fear;  and  he  did  this  in  the  words,  "When 
ye  pray,  say  'Our  Father.'  "  It  is  because  of  our 
misconception  of  God  that  we  flee  from  him,  as 
Adam  did  when  he  heard  his  voice  in  the  Garden 
calling  "Where  art  thou?''  To  know  God  is  life 
eternal;  more  than  that,  it  is  strength,  comfort, 
and  hope;  it  is  all  that  makes  life  worth  living. 
Find  God,  therefore;  and  finding,  trust  in  him. 
Augustine  wrote  "Art  thou  afraid  of  God?  Fly 
to  his  arms!" 

II.  The  next  of  the  specters,  emerging  from  the 
unknown,  is  Man.  Challenge  him,  like  a  sentinel 
on  guard:  "Who  comes  here — friend  or  foe?" 
It  matters  little,  however,  whether  he  be  friend  or 
foe.     "Put  not  thy  trust  in  man." 


The  Timid  Soul  199 

David  suffered  many  things  because  of  his 
enemies.  He  complained  that  they  "compassed 
him  about  like  bees."  But  vastly  more  was  he 
troubled  by  the  treachery  of  those  who  professed 
to  be  his  friends :  Saul,  and  Achish,  and  Doeg  the 
Edomite  who  betrayed  him  at  Nob,  and  Shimei 
who,  having  flourished  on  his  bounty,  turned  upon 
him  in  adversity  and  threw  stones  from  behind  a 
wall.  Little  wonder  that  David  grew  bitter  at  the 
thought.  On  his  famous  saying,  ''I  said,  in  my 
haste,  all  men  are  liars,"  Bishop  Hall  remarks, 
"He  said  this  in  his  haste;  but  with  larger  experi- 
ence he  might  have  said  it  at  his  leisure."  '  Alas  for 
those  who,  having  known  the  instability  of  friend- 
ship, have  lost  confidence  in  human  nature !  "The 
fear  of  man  bringeth  a  snare."  It  disables  us  for 
the  cheerful  tasks  and  obligations  of  life. 

The  antidote  is  in  finding  the  "Right  Man." 
And  this  we  do  when  we  make  the  acquaintance  of 
Christ.    Luther  sings — 

Did  we  in  our  own  strength  confide, 

Our  striving  would  be  losing; 
Were  not  the  right  man  on  our  side, 

The  man  of  God's  own  choosing, 
Dost  ask  who  that  may  be? 
Christ  Jesus,  it  is  he! 

He  is  the  trustworthy  friend ;  the  friend  on  whom 
all  can  most  safely  lean.  Trusting  in  him,  we  may 
say,  "I  will  not  fear  what  man  can  do  unto  me." 

IIL  Out  of  the  invisible  comes  also  the  shadowy 
figure  of  the  Prince  of  the  Power  of  the  Air.     Do 


200  The  Home  Sanctuary 

not  smile  at  the  suggestion.  They  are  cowards  who 
speak  with  levity  or  bravado  of  hell  and  the  devil. 
The  time  comes  inevitably  when  they  shake  like  an 
aspen  at  the  things  they  once  laughed  at. 

You  say  you  do  not  believe  in  the  personality  of 
Satan?  Then  you  must  needs  take  issue  with  the 
Bible;  for  the  Bible  is  full  of  it.  Read  the  story  of 
the  temptation  of  Adam,  the  temptation  of  Job, 
the  temptation  of  Jesus  in  the  Wilderness.  To 
deny  the  personality  of  the  Evil  One  Is  to  set  one's 
self  against  the  clear  teaching  of  Christ  himself. 
Not  only  so,  it  is  to  deny  the  voice  of  personal  ex- 
perience. Does  temptation  spring  up  out  of  the 
ground?  Is  there  in  your  case  no  allurement  to 
sin? 

The  antidote  of  this  fear  is  in  knowing  Christ, 
the  Giver  of  all  grace.  He  said  to  Peter  in  view 
of  his  approaching  temptation:  "Simon,  Simon, 
Satan  asked  to  have  you,  that  he  may  sift  you  as 
wheat;  but  I  made  supplication  for  thee  that  thy 
faith  fail  not!"  To  know  that  Christ  Is  on  my 
side,  the  interceding  Christ,  and  to  rest  In  the 
power  of  his  Intercession,  is  to  pluck  up  courage 
which  defies  the  Prince  of  the  Power  of  the  Air. 

IV.  The  next  of  the  shadows  issuing  from  the 
darkness  is  my  own  worst  enemy,  to  wit,  Myself. 

The  severest  conflict  that  a  true  man  ever  has  is 
with  his  own  worse  nature.  The  war  of  all  wars 
is  the  "war  In  my  members."  My  meaner  self,  the 
self  that  clamors  for  the  gratification  of  all  baser 
passions  and  exults  over  the  death  of  high  purpose 


The  Timid  Soul  201 

and  holy  aspirations,  this  is  the  wrestler  with  the 
underhold  who  gives  me  the  grapple  of  my  life. 

Paul  was  a  brave  man.  As  a  prisoner  he  stood 
before  earthly  courts  and  courageously  held  his 
own.  Mobs  had  no  terror  for  him;  he  did  not 
blanch  in  the  presence  of  his  executioner.  The 
only  man  of  whom  Paul  was  afraid  was  Saul  of 
Tarsus — the  "old  man,"  the  carnal  man,  with 
whom  he  was  ever  at  odds. 

The  antidote  of  this  fear  is  to  know  Christ,  the 
Giver  of  the  helping  hand.  Self-confidence  is  like 
the  paper  helmet  of  Don  Quixote,  which  was 
pierced  and  as  often  repaired  with  needle  and 
thread.  Resolution  is  a  broken  reed.  But  "I  can 
do  all  things  through  Christ  who  strengtheneth 
me. 

It  was  self-confidence  in  Peter  that  moved  him  to 
say,  "Lord,  bid  me  come  unto  thee  on  the  water." 
It  was  the  disappointment  that  comes  to  all  self- 
confident  men  that  moved  him  to  cry,  when  sinking, 
"Lord,  save,  or  I  perish  !"  It  was  the  Hope  of  the 
World  that  stretched  out  a  hand  to  save  him. 
Blessed  is  he  who  has  discovered  the  secret  of  con- 
quest in  this:   "My  grace  is  sufficient  for  thee!" 

V.     The  next  of  the  specters  is  stern-faced  Duty. 

"Go  to  Nineveh!"  said  God  to  Jonah;  and 
Jonah,  being  afraid,  fled  to  Tarshish  from  the  face 
of  God.  "Go  anoint  Hazael  to  be  king  of  Syria !" 
said  God  to  Elijah;  and  Elijah  trembled  at  the 
command  and  betook  himself  to  the  lonely  shadow 
of  the  juniper-tree.    Every  hour  of  life  has  Its  own 


202  The  Home  Sanctuary 

injunction;  and  the  response  of  the  natural  heart 
is,  "Turn  aside  and  take  thine  ease."  Thus  Hfe 
ends  in  failure ;  yet  there  is  no  failure  but  the  shirk- 
ing of  one's  task. 

The  antidote  of  this  fear  Is  in  knowing  Christ  as 
our  Comrade.  He  never  asks  me  to  discharge  a 
duty  by  myself.  I  do  not  preach  alone :  he  stands 
beside  me.  I  do  not  pray  alone :  he  kneels  beside 
me.  The  sum  total  of  life's  duties  is  comprehended 
in  the  commission  at  Olivet:  "All  authority  hath 
been  given  unto  me  in  heaven  and  on  earth.  Go 
ye,  therefore;  and,  lo,  I  am  with  you  alway,  even 
unto  the  end  of  the  world !"  Why  should  I  shrink 
from  the  heaviest  cross?  "What  time  I  am  afraid, 
1  will  put  my  trust  in  thee." 

VI.     The  next  of  the  specters  is  Adversity. 

We  are  afraid  of  the  future,  because  no  man 
knows  what  the  morrow  may  bring  forth.  It  may 
be  a  day  of  sorrow  and  disappointment.  Or  per- 
haps the  shadows  are  already  over  me.  I  am  even 
now  walking  through  the  Vale  of  Baca,  crying  at 
every  step  "Why?"  and  "Wherefore?"  And 
there  Is  no  voice  nor  answer  nor  any  that  regard- 
eth.  I  sit  like  Job  among  the  ruins  of  my  pros- 
perity, fearing  and  trembling,  not  knowing  how  or 
when  the  next  blow  may  fall. 

The  antidote  is  found  In  the  acquaintance  of 
Christ  as  our  fellow-sufferer.  He  is  the  Hlgh- 
prlest  who  can  be  deeply  touched  with  a  feeling  of 
our  infirmities.  His  gospel  gives  us  the  only  ex- 
planation of  the   discipline   of  affliction.      If  we 


The  Timid  Soul  203 

suffer  with  him,  we  shall  be  glorified  with  him  and 
reign  with  him. 

0  Merciful  One! 

When  men  are  farthest,  then  thou  art  most  near ; 
When  friends  pass  by,  my  weakness  shun, 
Thy  chariot  I  hear. 

Thy  glorious  face 
Is  beaming  towards  me,  and  its  holy  light 
Shines  in  upon  my  lonely  dwelling-place, 

And  there  Is  no  more  night. 

On  my  bended  knee 
I  recognize  thy  purpose,  clearly  shown ; 
My  vision  thou  hast  dimmed,  that  I  may  see 

Th)^self,  thyself  alone. 

1  have  naught  to  fear; 

This  darkness  Is  the  shadow  of  thy  wing; 
Beneath  It  I  am  almost  sacred ;  here 
Can  come  no  evil  thing. 

I  seem  to  stand 
Trembling,  where  foot  of  mortal  ne'er  hath  been. 
Wrapped  In  the  radiance  of  the  sinless  land, 

Which  eye  hath  never  seen. 

VII.  Now  comes  the  King  of  Terrors^  riding 
on  his  pale  horse,  a  gruesome  and  commanding 
figure  among  the  shadozvs  of  the  invisible  world. 

Am  I  afraid?  Christ  himself  was  afraid  to  die. 
He,  being  bone  of  our  bone  and  flesh  of  our  flesh, 
shrank  from  the  purple  cup  that  was  put  to  his  lips 
under  the  olive  trees.  Every  nerve  and  sinew  quiv- 
ered as  he  cried,  "O  my  Father,  if  it  be  possible  let 
this  cup  pass  from  me!"     It  is  not  to  our  discredit 


104  The  Home  Sanctuary 

that  we  also  fear  and  tremble  In  the  presence  of  the 
grim  messenger  who  calls  us  to  pass  into  the  infinite 
with  closed  eyes. 

The  antidote  is  in  the  acquaintance  of  this 
Christ,  who  in  dying  plucked  the  sting  of  death. 
He,  as  our  representative,  overcame  the  fear  of 
death  In  Gethsemane  when  he  cried,  "Thy  will  be 
done!"  And  he  plucked  its  sting  when,  on  the 
cross,  he  made  atonement  for  our  sins.  As  It  Is 
written,  "The  sting  of  death  Is  sin;  and  the  power 
of  sin  is  the  law;  but  thanks  be  to  God,  which 
giveth  us  the  victory  through  our  Lord  Jesus 
Christ!" 

"And  after  death  the  Judgment."  A  troop  of 
dim  figures  are  gathering  In  the  Valley  of  Decision. 
Just  behold  that  number,  from  every  graveyard! 
For  the  earth  and  the  sea  shall  give  up  their  dead; 
and  all  shall  stand  before  the  throne  to  be  judged 
for  the  deeds  done  In  the  body: 

Great  God,  what  do  I  see  and  hear? 

The  end  of  things  created ; 
The  Judge  of  man  I  see  appear 

On  clouds  of  glory  seated. 
The  trumpet  sounds ;  the  graves  restore 
The  dead  which  they  contained  before; 
Prepare,  mj^  soul,  to  meet  him ! 

But  why  shall  they  be  afraid  of  the  Judgment, 
who  have  an  almighty  Advocate  with  the  Father? 

Jesus,  thy  blood  and  righteousness 
My  beauty  are,  my  glorious  dress; 
'Midst  flaming  worlds,  in  these  arrayed, 
With  joy  shall  I  lift  up  my  head. 


The  Timid  Soul  205 

He  stretches  forth  his  wounded  hands  to  plead 
my  cause;  he  speaks  the  word  of  pardon  there 
for  me. 

Christ,  then,  is  the  Antidote  of  every  fear.  His 
throne  is  at  the  center  of  that  world  of  the  un- 
known which  so  terrifies  me.  He  is  for  me  the 
"Death  of  death  and  hell's  destruction."  No 
storm  shall  affright  me;  because,  as  the  sailor  in 
mid  ocean  says,  "If  I  sink,  I  can  but  sink  into  the 
hollow  of  his  hand." 

Here,  then,  is  our  conclusion:  "Perfect  love 
casteth  out  fear."  We  praise  thee,  O  God.  We 
acknowledge  thee  to  be  the  Lord.  O  Lord,  in  thee 
have  I  trusted.     Let  me  never  be  confounded! 

His  word  is  an  arsenal  of  "Fear  nots."  He 
comes  in  the  tempest,  saying,  "Fear  not,  it  is  I !" 
He  comes  in  death,  and  we  answer,  "I  will  fear  no 
evil;  thy  rod  and  thy  staff  they  comfort  me."  His 
great  bequest  is  a  promise  that  serves  as  an  invul- 
nerable defense  against  all  arrows:  "Peace  I  leave 
with  you ;  my  peace  I  give  unto  you :  not  as  the 
world  giveth  give  I  unto  you.  Let  not  your  heart 
be  troubled;  neither  let  it  be  afraid." 
8.  PRAYER 

In  thee,  O  Lord,  have  I  put  my  trust;  of 
whom  shall  I  be  afraid?  When  I  am  weak, 
then  am  I  strong,  because  thy  power  resteth 
upon  me.  Gird  me  with  truth,  crown  me  with 
the  helmet  of  thy  salvation,  and  give  me  the 
fearlessness  of  an  unwavering  faith;  for 
Christ's  sake.    Amen. 


-^ 


2o6  The  Home  Sanctuary 

9.  HYMN :     "Awake,    my    soul,    stretch    every 

nerve." 

10.  BENEDICTION 

Now  the  God  of  peace,  that  brought  again 
from  the  dead  our  Lord  Jesus,  that  great 
Shepherd  of  the  sheep,  through  the  blood  of 
the  everlasting  covenant,  make  you  perfect 
In  every  good  work  to  do  his  will,  working  In 
you  that  which  Is  well-pleasing  In  his  sight, 
through  Jesus  Christ;  to  whom  be  glory  for 
ever  and  ever.    Amen. 


/ 


SIXTEENTH  SERVICE 

Assurance 

1.  INVOCATION 

INVOKE  thy  presence,  O  Lord,  and  en- 
treat thy  blessing;  for,  without  thee,  this 
would  be  a  barren  hour.  Show  thy  face  and 
manifest  thy  mercy  unto  me.  Help  me  to 
forget  the  world  and  commune  with  thee ;  for 
the  Redeemer's  sake.     Amen. 

2.  HYMN :      "From    every    stormy    wind    that 

blows." 

3.  SCRIPTURE  LESSON 

I  Kings  17  :i-6. 
John  10:1-33. 

4.  PRAYER 

I  thank  thee,  O  God,  for  thy  most  blessed 
Word,  wherein  thou  hast  unveiled  thyself  and 
made  known  the  riches  of  thy  grace.  Thou 
hast  not  left  me  like  a  shipwrecked  mariner, 
drifting  on  a  boundless  sea.  Blessed  be  thy 
Name,  I  have  a  chart  and  compass  to  sail  by. 
Bring  to  naught,  I  pray  thee,  all  the  plans  and 
purposes  of  those  who  would  destroy  the  con- 
fidence of  thy  people  In  thy  sacred  Word.  I 
207 


2o8  The  Home  Sanctuary 

know  it  was  written  by  holy  men  as  they  were 
moved  by  thy  Spirit ;  for  thou  hast  so  assured 
me.  I  take  It  gladly,  therefore,  and  confi- 
dently as  my  Infallible  rule  of  faith  and  prac- 
tice; and  by  thy  grace  I  will  shape  my  life  and 
character  by  It.  I  thank  thee,  also,  for  thine 
Incarnate  Word.  Help  me  ever  to  be  true 
to  Christ,  who  gave  himself  for  me.  May  I 
never  refuse  or  hesitate  to  follow  him  wher- 
ever his  footsteps  lead  me.  Give  me  his  gen- 
tle Spirit,  his  patience  In  suffering,  his  cour- 
age in  the  presence  of  duty,  his  hatred  of  sin 
and  love  of  righteousness,  his  unwearying  zeal 
in  doing  good,  his  passion  for  souls.  Help 
me  to  believe  so  confidently  in  his  ultimate 
triumph  that  I  shall  count  It  my  highest  honor 
to  have  part  In  It.  Make  me  a  participant  in 
the  work  of  his  Kingdom  on  earth.  Bless  all 
evangelistic  efforts:  city  missions,  home  mis- 
sions, foreign  missions;  Lord,  bless  them  all. 
And  bless  the  workers — those  who  go  forth 
with  weeping,  bearing  precious  seed.  Thou 
hast  said  they  shall  come  again  with  rejoicing 
bringing  their  sheaves  with  them.  Oh,  speed 
the  day  when  all  heaven  shall  raise  the  song 
of  harvest  home,  because  the  last  sinner  shall 
have  been  converted  unto  thee.  Then  shall  the 
whole  earth  be  full  of  thy  glory  as  the  waters 
cover  the  sea.  And  to  thy  Name,  blessed 
Saviour,  shall  praise  be  given  through  all  ages. 
Amen. 


Assurance  209 

5.  HYMN:      'When    I    survey    the    wondrous 

Cross."     < 

6.  OFFERING 

7.  THE  SERMON 

Assurance 

"I  know  him  whom  I  have  believed,  and  am 
persuaded  that  he  is  able  to  guard  that  which  I 
have  committed  unto  him  against  that  day." 
(2  Tim.  1 :  12.) 

An  old  man  Is  writing  to  a  young  man.     The 
old  man,  Paul,  is  a  prisoner  at  Rome;  the  young 
man,  Timothy,  Is  pastor  of  the  church  at  Ephesus. 
The  old  man  and  the  young  man  have  been  friends 
for  years.     The  old  man's  race  Is  almost  run :  at 
any  moment  he  may  hear  the  footfall  of  the  exe- 
cutioner In  the  corridor  of  his  jail;  the  young  man 
has  the  bright  prospect  of  life  before  him.     The 
old  man  has  had  an  eventful  story,  "In  labors  more 
abundantly.   In  stripes   above   measure.   In  prisons 
more  abundantly,  In  deaths  oft."    Yet  he  makes  no 
complaint;  on  the  contrary.  In  this  letter  he  strikes 
the  major  chord.    He  affirms  that  he  has  no  doubt 
as  to  the  credentials  of  his  faith.     "I  know"  Is  his 
word ;  and  blessed  Is  the  man  who  can  echo  It !    He 
says  he  Is  "not  ashamed  of  the  Gospel."    By  all  the 
analogies  of  human  experience  he  should  have  been 
ashamed  of  It;  for  the  Gospel  was  In  the  pillory. 
The  Jews  hated  It  and  the  Greeks  reviled  It;  but 
what  cared  Paul  ?    He  knew  that  It  was  "the  power 


2IO  The  Home  Sanctuary 

of  God  unto  salvation  to  every  one  that  believeth." 
And  he  says,  furthermore,  that,  though  compassed 
about  by  dangers,  he  is  without  fear,  because  the 
Lord  Is  In  covenant  to  "dehver  him  from  every 
evil  work."  Not  In  doubt,  not  ashamed  and  not 
afraid!  Loud  boasting  this;  but  Paul  gives  his 
reasons.  Here  they  are:  "I  know  him  whom  I 
have  believed,  and  am  persuaded  that  he  Is  able  to 
guard  that  which  I  have  committed  unto  him 
against  that  day." 

The  secret  of  Assurance  Is  In  these  words. 

If  a  man  goes  up  a  mile  In  an  airship,  everybody 
says,  "That  machine  Is  worth  looking  Into."  But 
here  we  have  a  compendium  of  truth  by  which  Paul 
was  enabled  to  soar  aloft  and  breathe  the  clear  at- 
mosphere of  heaven  for  a  lifetime!  This  surely 
will  repay  examination.  Let  us  proceed,  therefore, 
to  take  It  apart : 

The  first  thing  we  come  upon  Is  a  singular  word, 
paratheke.  It  requires  seven  words  to  translate  it 
Into  English;  "that  v/hlch  I  have  committed  unto 
him" :  literally,  a  trust  or  deposit. 

But  what  is  this  deposit  which  Paul  has  "com- 
mitted unto  Christ"?  Is  he  referring  to  his  soul? 
Not  if  we  are  to  understand  by  the  soul  a  detach- 
able something  or  other  which  a  man  carries  about 
him.  To  say  that  a  man  "has  a  soul"  Is  the  pagan 
way  of  putting  it.  The  Persians  thought  of  man 
as  a  dual  personality.  On  one  of  their  ancient 
monuments  is  an  image  of  Darius  with  a  dim, 
winged  figure  hovering  over  him.     This  is  Darius 


Assurance  2 1 1 

and  his  soul,  or  fravashi,  as  they  called  it.  All  that 
Darius  needed  was  to  commit  his  soul  to  Ormuzd, 
and  having  thus  secured  its  eternal  welfare,  he,  the 
other  Darius,  could  live  on  and  reign  as  he  pleased 
here  below. 

The  same  philosophy  is  prevalent  In  some  quar- 
ters In  our  time ;  the  soul  being  regarded  as  a  sort 
of  "astral  personahty,"  which  subsists  in  a  man  and 
goes  on  living  after  he  himself  is  dead. 

But  this  is  not  the  philosophy  of  Christ.  He 
never  taught  about  the  soul  or  thought  of  it  In  that 
way.  His  great  saying,  "What  shall  It  profit  a 
man  If  he  gain  the  whole  world  and  lose  his  own 
soul?"  is  rendered  in  the  Revised  Version,  "What 
shall  it  profit  a  man  if  he  gain  the  whole  world  and 
lose  his  life?"  And  this  Is  as  It  should  be;  for 
Christ  regarded  a  man  as  an  Immortal  unit. 

And  so  did  Paul.  The  deposit,  or  paratheke  of 
which  he  speaks,  is  the  sum  total  of  all  that  consti- 
tutes "life."  It  includes  time  and  talents,  influence, 
character,  knowledge,  possessions,  privileges,  des- 
tiny, everything  that  enters  Into  the  sum  of  life. 
This  is  what  Is  meant  by  the  deposit;  the  aggregate 
of  all  things  that  make  me. 

The  second  thought  which  is  made  prominent  in 
the  text  is  that  this  deposit  is  in  danger. 

Paul  thinks  of  himself  as  a  man  going  through  a 
dangerous  country  beset  by  enemies  on  every  hand. 
The  question  Is,  how  to  safeguard  himself  until  he 
reaches  his  destination;  and  his  destination  Is  indi- 
cated in  the  phrase  "that  day." 


212  The  Home  Sanctuary 

We  are  all,  in  like  manner,  journeying  through 
the  Land  of  Sin.  We  are  waylaid  by  temptation 
on  every  side.  What  does  the  adversary  want? 
My  soul?    No:  he  wants  me. 

In  1846  a  Polish  patriot,  named  Piotrowski, 
made  his  escape  from  Siberia,  where  he  had  been 
for  years  a  prisoner  in  chains.  He  had  been  ap- 
prised of  the  fact  that  France  was  In  sympathy  with 
Poland;  and  he  knew  that  if  he  could  present  his 
case  in  the  Corps  Legislatif,  which  was  in  session  at 
Paris,  he  would  be  vindicated.  On  making  his  es- 
cape he  betook  himself  to  the  Ural  Mountains, 
where  for  a  weary  year  he  endured  cold,  hunger 
and  all  manner  of  hardships;  but,  pushing  on 
through  frontier  towns  and  outposts,  hiding,  flee- 
ing, pursued  by  men  and  beasts,  he  reached  Paris  at 
last  and  was  free. 

So  says  Paul,  "In  journeyings  often,  in  perils  of 
rivers,  in  perils  of  robbers,  in  perils  from  my  coun- 
trymen, in  perils  from  the  Gentiles,  In  perils  in  the 
city.  In  perils  In  the  wilderness,  In  perils  In  the  sea, 
in  perils  among  false  brethren,  in  labor  and  travail. 
In  watchlngs  often.  In  hunger  and  thirst.  In  fasting 
often.  In  cold  and  nakedness;  troubled  on  every 
side,  yet  not  distressed;  perplexed,  but  not  In  des- 
pair; persecuted,  but  not  forsaken;  cast  down,  but 
not  destroyed;"  I  go  pressing  on,  ever  pressing  on 
in  the  hope  of  reaching  the  great  Assize  and  stand- 
ing before  the  just  Judge  In  that  day. 

The  third  thought  of  our  text  is  that  Paul's  As- 
surance was  due  to  the  fact  that  he  had  entrusted 


Assurance  213 

himself  to  One  who  was  competent  to  take  care  of 
him. 

It  is  the  height  of  folly  for  any  man  to  assume 
that  he  can  be  his  own  caretaker  in  the  journey  of 
life;  for  we  are  confronted  by  real  and  formidable 
perils  at  every  step.  Would  one  dare  to  go  alone 
through  Asia  Minor  In  times  when  the  foundations 
of  government  are  broken  up?  Unless  he  were 
foolhardy  to  the  last  degree,  he  would  engage  a 
dragoman  with  an  escort  sufficient  to  protect  and 
defend  him. 

But  where  shall  we  find  one  thus  competent  to 
guide  us?  The  journey  leads  through  the  Future, 
which  Is  an  unknown  country.  The  guide  who 
leads  us  safely  through  that  country  must  have  been 
there  before,  and  must  know  the  way.  Where 
shall  we  find  him? 

God  alone  knows  the  future.  He  has  traversed 
the  future  as  he  has  the  past.  And  Christ  Is  God; 
bowing  the  heavens  to  come  down  that  he  may  ad- 
just his  power  and  wisdom  to  our  needs,  he  more 
than  all  sages  and  philosophers  knows  the  way 
through  the  perils  and  vicissitudes  of  the  future, 
even  unto  "that  day."  The  part  of  prudence, 
therefore.  Is  to  entrust  our  deposit  to  this  Care- 
taker. He  makes  no  mistakes;  he  leads  no  man  In 
devious  ways. 

This  was  the  case  with  Paul.  He  had  gone 
about  in  an  unsettled  way  for  years.  He  began  by 
being  his  own  caretaker — self-willed,  self-confident 
and  self-righteous.     On  discovering  the  folly  of 


214  The  Home  Sanctuary 

his  course,  he  turned  his  deposit  over  to  the  Jewish 
church,  and  thenceforth  that  church  was  his  care- 
taker. As  a  ceremonialist  he  served  his  church  in 
all  good  conscience,  insomuch  that  it  lavished  its 
honors  upon  him.  His  name  was  in  the  roster  of 
Its  worthies ;  and  he  rested  in  the  confidence  of  his 
church  membership  until  he  was  thirty-one  years 
of  age. 

Then  came  the  sunburst  of  divine  light  on  the 
highway  to  Damascus;  and  Paul's  life  was  revolu- 
tionized. He  met  Christ  on  that  memorable  day 
and  made  his  acquaintance,  so  that  he  could  say,  "1 
know  him."  He  had  known  about  him  before 
that;  had  known  about  his  singular  birth,  his 
preaching,  miracles,  wonderful  death  and  alleged 
resurrection;  but  he  had  never  really  known  him. 
Now  he  met  him  face  to  face,  made  his  acquaint- 
ance and  straightway  passed  under  his  teaching. 
He  was  no  more  his  own  man;  he  was  Paul  the 
Christian — Jesus  Christ's  man. 

The  great  surrender  occurred  at  the  Instant  when 
he  said,  "Lord,  what  wilt  thou  have  me  to  do?" 
The  surrender  was  absolute,  unreserved.  His  de- 
posit, thenceforth,  was  In  the  keeping  of  Christ. 
He  was  prepared  to  say,  "I  am  not  my  own;  I  am 
bought  with  a  price,  not  of  silver  and  gold,  but  the 
precious  blood  of  Jesus  as  of  a  lamb  without  blem- 
ish and  without  spot."  And  looking  Inward  he 
could  say,  "I  no  longer  live,  but  Christ  liveth  in 
me!" 

In  one  of  the  Greek  poets  It  is  related  that  two 


Assurance  215 

devoted  friends  visited  the  shop  of  Vulcan,  and  de- 
sired to  be  joined  in  a  closer  and  indissoluble  union. 
He  took  out  their  hearts  accordingly,  laid  them  on 
his  anvil  and  welded  them  into  one.  This  is  what 
happened  to  Paul  when  he  met  Christ  on  the  high- 
way. His  union  with  Christ  was  thenceforth  so 
perfect  that  nothing  coujd  interrupt  it. 

What  was  the  result? 

First,  Assurance  as  to  the  great  verities  that  cen- 
ter in  Christ. 

His  doubts  were  dissipated  into  thin  air;  since  to 
say,  "I  know  him,"  is  equivalent  to  saying,  "I  have 
knowledge  of  the  things  that  center  in  and  revolve 
about  him."  To  him  the  word  of  the  Master  was 
the  last  word  respecting  the  problems  of  eternal 
life.  He  no  longer  said,  "I  think  thus  and  so"; 
but,  ''I  know  this,  because  Christ  declares  it."  He 
no  longer  said,  "In  my  opinion  this  is  right  and 
that  is  wrong";  but,  "I  know  that  this  is  right  and 
that  is  wrong,  because  Christ  so  says."  He  no 
longer  paused  in  perplexity  at  the  cross  roads  of 
truth  and  conduct,  because  the  word  of  Christ  was 
like  an  index  finger  pointing  the  way. 

And,  secondly :  As  the  result  of  this  absolute  sur- 
render to  Christ  he  had  definite  assurance  of  salva- 
tion through  him.  His  words,  "I  am  persuaded," 
mean  that  he  had  discussed  the  problem  of  destiny 
pro  and  contra^  and  had  finally  settled  it.  He  had 
placed  his  deposit  once  for  all  in  the  safekeeping  of 
Christ,  and  it  was  secure.  He  could  not  worry;  he 
could  only  rest.    He  had  found  peace  in  believing; 


2i6  The  Home  Sanctuary 

the  peace  that  Christ  would  fain  bestow  on  all  his 
followers  in  the  terms  of  his  last  bequest:  "Peace  I 
leave  with  you;  my  peace  I  give  unto  you;  not  as 
the  world  giveth,  give  I  unto  you :  let  not  your 
heart  be  troubled,  neither  let  it  be  afraid."  His 
consciousness  of  oneness  with  Christ  was  such  that 
he  could  say,  as  Wesley  sang — 

This  one  thing  I  find, 
We  two  are  so  joined, 
He  can't  go  to  heaven 
And  leave  me  behind. 

Why  should  he  be  afraid?  Afraid  of  what? 
Of  life,  with  its  vicissitudes?  Pain,  sorrow,  dis- 
appointment, were  an  essential  part  of  his  Master's 
plan — the  Master  who  knows  all,  controls  all,  and 
makes  no  mistakes.  "I  reckon,"  says  Paul,  "that 
the  sufferings  of  this  present  time  are  not  worthy 
to  be  compared  with  the  glory  that  shall  be  re- 
vealed in  me."  Shall  he  be  afraid  of  death,  then? 
No,  death  will  be  the  good  angel  sent  to  sum- 
mon him  to  the  higher  life  and  promote  him  to 
nobler  tasks.  Or  shall  he  be  afraid  of  the  Judg- 
ment? On  the  contrary,  he  looks  forward  to  "that 
day"  as  the  very  goal  and  consummation  of  his 
hopes.  For  his  Lord,  with  whom  his  destinies  are 
indissolubly  bound,  will  sit  upon  the  Throne  of 
Judgment  "in  that  day." 

A  chaplain  asked  of  a  dying  soldier,  "What  is 
your  persuasion?"  He  wished  to  know  whether 
the  man  was  a  Christian  and  a  church-member; 
and,  if  so,  to  what  denomination  he  belonged.    The 


Assurance  217 

soldier  answered,  "My  persuasion  Is  that  of  Paul; 
'I  am  persuaded  that  neither  death,  nor  life,  nor 
angels,  nor  principalities,  nor  powers,  nor  things 
present,  nor  things  to  come,  nor  height,  nor  depth, 
nor  any  other  creature  shall  be  able  to  separate  me 
from  the  love  of  God,  which  Is  In  Christ  Jesus  my 
Lord!'" 

Oh,  blessed  Assurance  of  faith!  This  was  what 
sustained  Paul  during  the  many  sore  trials  of  his 
eventful  life,  and  enabled  him  to  say  In  Its  closing 
scene,  "I  am  now  ready  to  be  offered;  for  the  time 
of  my  departure  Is  at  hand.  I  have  fought  a  good 
fight.  I  have  finished  my  course,  I  have  kept  the 
faith.  Henceforth  there  Is  laid  up  for  me  the 
crown  of  righteousness  which  the  Lord,  the  right- 
eous Judge,  shall  give  me  at  that  day!'' 

Would  you,  my  friend,  have  such  a  crown?  Why 
not?  The  way  Is  plain.  Get  Into  personal  friend- 
ship with  Christ.  Make  his  acquaintance  so  that 
you  also  can  say,  "I  know  him."  Knowing  about 
him  will  not  answer.  Come  Into  "the  secret  place  of 
his  tabernacle"  and  commune  with  him  face  to  face. 
Look  at  him  until  "the  eye  affecteth  the  heart."  Be 
In  such  accord  with  his  plans  and  purposes  concern- 
ing you  that  you  can  respond  to  these  words,  writ- 
ten by  a  Hindu  convert: 

In  the  secret  of  his  presence  how  my  soul  delights  to  hide! 
Oh,  how  precious  are  the  lessons  which  I  learn  at  Jesus' 

side ! 
Earthly  cares  can  never  vex  me,  neither  trials  lay  me  low; 
For  when  evil  comes  to  vex  me,  to  the  secret  place  I  go. 


2i8  The  Home  Sanctuary 

Would  you  like  to  know  the  sweetness  of  the  secret  of  the 
Lord? 

Go  and  hide  beneath  his  shadow;  this  shall  be  your  sure 
reward. 

And  whene'er  you  leave  the  silence  of  that  happy  meeting- 
place, 

You  must  mind  and  bear  the  image  of  the  Master  in  your 
face. 

To  know  Christ  is  to  love  him ;  and  to  love  him 
is  to  believe  in  him;  and  confidence  Is  the  secret  of 
Assurance,  for  "perfect  love  casteth  out  fear";  and 
this  Is  faith;  and  "faith  Is  the  victory  that  overcom- 
eth  the  world!" 

This  Is  Life  Eternal,  to  know  Him. 


8.  PRAYER 

O  Lord,  I  know  that  I  am  not  saved  for 
any  worth  or  worthiness  In  me.  I  am  help- 
less, but  thou  art  mighty  to  save.  Enable  me 
to  rest  In  thee.  Why  should  I  worry  when  I 
am  held  In  everlasting  arms?  Why  should 
I  doubt  when  thy  word  of  promise  Is  Yea  and 
Amen?  Lord,  I  believe:  I  can  do  no  more. 
Help  me  to  take  thee  at  thy  word  and  cast 
misgiving  to  the  winds.  Send  me  about  my 
work  and  keep  me  faithful  unto  death.  Then, 
when  I  behold  thy  face  In  peace,  thou  shalt 
have  the  praise  of  my  salvation  forever. 
Amen. 


Assurance  219 

9.  HYMN :    "Saviour  more  than  life  to  me." 

10.  BENEDICTION 

The  Lord  bless  thee  and  keep  thee:  the 
Lord  make  his  face  to  shine  upon  thee  and 
be  gracious  unto  thee:  the  Lord  lift  up  his 
countenance  upon  thee  and  give  thee  peace. 


SEVENTEENTH  SERVICE 

The  JVitch  of  Endor 

I.  INVOCATION 

LoRD^   make  this  unto  me   a  profitable 


0 


hour.  I  have  an  appointment  with  thee. 
When  thou  saldst,  "Seek  ye  my  face,"  my  soul 
answered,  "Thy  face.  Lord,  will  I  seek."  I 
do  not  ask  for  thy  presence,  because  I  know 
thou  art  here  before  me;  but  I  ask  for  a  rev- 
elation of  thyself  in  the  power  of  thy  grace. 
Commune  with  me,  and  enable  me  to  take  hold 
upon  thy  strength ;  for  Jesus'  sake.     Amen. 

2.  HYMN:    "Holy,   holy,  holy,  Lord  God  Al- 

mighty!" 

3.  SCRIPTURE  LESSON 

1  Samuel  28  :  1-20. 

2  Thessalonians  2. 

4.  PRAYER 

My  blessed  Lord  and  Master,  help  me  to 
remember  thy  word,  "Watch  and  pray";  for 
I  am  compassed  about  by  temptations.  Enable 
me  to  overcome  the  Evil  One,  and  particularly 
when  he  approaches  me  in  the  guise  of  an 
angel  of  light.  Save  me  from  self-reliance; 
220 


The  Witch  of  Endor  221 

Incline  me  to  lean  hard  on  thee.  Thou  know- 
est  how  the  Adversary,  who  said  to  our  first 
parents,  "Yea,  hath  God  said?"  is  continu- 
ally misleading  thy  people  in  the  same  way. 
Thou  only  canst  keep  them  faithful  to  the 
truth  as  revealed  in  thy  holy  Word.  Thou 
knowest  how  the  Divine  claims  of  thine  only- 
begotten  Son  are  speciously  denied,  even  by 
some  who  profess  his  Name.  Let  their  teach- 
ing be  as  water  poured  upon  the  ground,  which 
can  not  be  gathered  up.  Suffer  not  thy  people 
to  be  led  astray  by  it.  Exalt  the  truth  as  it 
is  in  Jesus,  and  incline  the  whole  sin-stricken 
world  to  receive  it.  For  there  is  none  other 
name  given  under  heaven  or  am.ong  men 
whereby  they  can  be  saved.  Thou  hast  cast 
up  an  highway  to  heaven,  so  plain  that  the 
simplest  wayfarer  need  not  err  therein.  All 
praise  to  thee,  gracious  God,  for  the  Royal 
Way  of  the  Cross !  And  blessed  be  thy  Name 
for  the  broad  invitation,  "Whosoever  will,  let 
him  come."  Oh,  may  many  sinners  turn  from 
the  error  of  their  way!  And  let  thy  saints, 
who  assemble  in  thy  courts  to-day,  be  edified 
by  thy  Word.  Kindle  a  flame  of  sacred  zeal 
in  all  cold  hearts.  Turn  thou  again  our  cap- 
tivity, that  multitudes  of  those  whose  harps 
are  now  hung  upon  the  willows  of  Babylon 
may  return  and  come  to  Zion  with  songs  and 
everlasting  joy  upon  their  heads.  And  to  the 
only  wise  God,   our  Saviour,  shall  be  glory 


222  The  Home  Sanctuary 

and  majesty,  dominion  and  power,  both  now 
and  forever.     Amen. 

5.  HYMN:    "I  heard  the  voice  of  Jesus  say." 

6.  OFFERING 

7.  THE  SERMON 

The  Witch  of  Endor 

"And  Saul  said  unto  his  servants,  'Seek  me  a 
woman  that  hath  a  familiar  spirit,  that  I  may  go 
to  her  and  inquire  of  her.'  And  his  servants  said 
to  him,  'Behold,  there  is  a  woman  that  has  a 
familiar  spirit  at  Endor.'  And  Saul  disguised 
himself  and  put  on  other  raiment,  and  went,  he 
and  two  men  with  him,  and  they  came  to  the 
w^oman  by  night."     (i  Sam.  28:  7.) 

Who  was  this  that  wanted  his  fortune  told?  A 
man  divinely  called  and  chosen  to  a  throne,  who, 
trifling  with  opportunity,  had  thrown  away  his 
crown  and  scepter. 

It  is  recorded  of  him  that  he  was  "a  choice  young 
man  and  a  goodly:  and  there  was  not  among  the 
children  of  Israel  a  goodlier  person  than  he."  He 
was  crowned  at  Mizpah  with  universal  shoutings 
of  "God  save  the  king!"  He  began  his  reign  un- 
der a  rainbow-arch  of  promise.  For  a  while  he 
did  splendidly.  On  the  throne  he  was  every  Inch 
a  king.  In  battle  he  was  as  brave  as  a  lion.  But 
little  by  little  he  gave  himself  over  to  self-will,  until 
all  glory  departed  from  him.  Self-will  was  his  be- 
setting sin.  He  blazed  his  own  path  to  ruin.  No 
man  can,  with  Impunity,  cross  purposes  with  God. 


The  Witch  of  Endor  223 

In  all  this,  as  Saul  himself  confessed,  he  "played 
the  fool."  But  the  discovery  came  too  late.  He 
had  presumed  too  far  upon  the  patience  of  God. 
There  were  no  more  counseling  voices;  the  lights 
had  gone  out.  The  affairs  of  the  kingdom  were 
hastening  to  a  crisis.  Saul  was  burdened  with  a 
foreboding  of  disaster.  He  was  afraid,  and  "his 
heart  greatly  trembled."  He  inquired  of  the  Lord, 
but  "the  Lord  answered  him  not."  He  must  have 
counsel  from  some  quarter.  The  Philistines  were 
gathering  at  Esdraelon  in  the  north.  The  king  was 
at  his  wit's  end.  It  was  at  this  juncture  that  he  was 
advised  of  "a  woman  with  a  familiar  spirit  at  En- 
dor."  And  here  is  Saul  the  mighty,  disguised 
under  cover  of  the  night,  at  the  witch's  cave, 
with  the  pall  of  a  hopeless  doom  gathering  about 
him! 

All  this  happened  three  thousand  years  ago. 
True;  but  history  repeats  itself.  It  is  no  difficult 
matter  to  bring  the  incident  up  to  date;  for  there 
are  witches  still,  and  there  is  no  lack  of  foolish  folk 
to  consult  them.  The  caves  of  fraud  and  false- 
hood are  everywhere  about  us,  where  foul  witches 
await  the  crossing  of  their  palms  to  tell  the  fortunes 
of  the  credulous.  "Come  in  and  see  your  future  in 
the  rock  crystal !  Come  and  you  shall  hear  some- 
thing better  than  your  religion !"  Aye,  many  are 
the  caves  of  witchcraft;  and  many  there  be  that  go 
In  thereat.  "They  seek  unto  wizards  that  peep 
and  mutter,"  and  among  them  are  not  a  few  who 
once  frequented  the  house  of  God. 


224  The  Home  Sanctuary 

In  my  early  life  I  had  a  friend  who  professed  to 
be  a  follower  of  Christ,  but,  posing  as  a  liberal,  was 
overfond  of  taking  issue  with  the  truth.  He  set  out 
for  Endor  about  thirty  years  ago.  The  first  cave 
he  visited  was  that  of  Spiritualism;  then  he  became 
a  Theosophist;  after  that  an  Occultist  or  Esoteric 
Buddhist;  then  he  paused  a  while  at  the  cave  of 
Christian  Science;  then  he  fell  in  with  New 
Thought  and  subsequently  with  Pragmatism;  and 
on  my  inquiring  recently  as  to  what  particular  phase 
of  unbelief  he  was  now  entertaining,  the  answer 
was,  "I  believe  he  calls  himself  an  Agnostic'* — 
which  means,  I  suppose,  that  he  knows  nothing  and 
is  proud  of  it. 

There  are  many  passing  through  a  like  experi- 
ence in  these  days;  people  who  were  once  in  cov- 
enant with  Christ  but,  forsaking  the  Gospel,  have 
drifted  into  all  sorts  of  crooked  systems.  It  is 
singular  how  almost  any  form  of  superstition  will 
answer  for  those  who  have  swung  off  from  the 
periphery  of  Christian  faith;  any  so-called  philoso- 
phy, delusion  or  hallucination,  exploded  heresy,  ab- 
surd and  preposterous  mummery,  puerility  or  bed- 
lamite conceit.  Almost  anything  will  do.  Think 
of  substituting  the  puerilities  of  the  grotesque  vol- 
ume called  "Science  and  Health"  for  the  verities 
of  Holy  Writ;  or  the  drivel  of  a  spiritualistic 
medium  for  the  wise  and  divine  teachings  of 
Christ !  When  the  sunlight  goes,  all  hail  to  moon- 
shine !  Anything  but  the  Gospel,  anything  but  the 
Bible,  anything  but  Christ ! 


The  Witch  of  Endor  225 

I.  How  shall  we  account  for  it?  The  steps 
downward  are  not  difficult  to  trace. 

The  descent  begins,  usually,  with  neglect  of  the 
Bible.  As  Christians  we  take  the  Bible  to  be  our 
infallible  rule  of  faith  and  practice;  but  the  air  is 
vibrant  with  hostile  criticism;  perhaps  no  more  than 
ever,  for  there  never  has  been  a  time  when  the 
world  was  willing  to  believe  the  Word  of  God. 
But  Christians  are  less  averse  in  these  days  to  the 
reading  of  infidel  books  and  literature.  Not  a  few 
are  "taken  up  in  the  lips  of  talkers";  and  when 
faith  in  the  Scriptures  is  lost,  they  have  nothing  to 
live  by.  What  would  be  expected  of  a  skipper  who 
undertook  to  sail  his  ship  without  consulting  his 
chart  and  compass?  He  would  be  certain  to  drift 
out  of  his  course ;  and  then  not  even  his  best  dead- 
reckoning  could  help  him. 

Another  cause  for  this  moral  declension  is  neg- 
lect of  prayer.  "Prayer  is  the  Christian's  vital 
breath,  the  Christian's  native  air."  The  Lord's 
injunction  "Enter  into  thy  closet  and  shut  to  the 
door  and  commune  with  thy  Father,"  can  not  be  ig- 
nored with  impunity.  A  native  convert  in  India 
came  to  his  missionary  with  a  quaint  complaint  that 
"the  happy  had  gone  out  of  his  heart."  The  mis- 
sionary said,  "I  can  tell  you  the  reason:  I  recently 
passed  by  the  place  in  the  forest  where  you  used  to 
go  alone  for  prayer;  the  pathway  was  overgrown 
with  grass."  No  pressure  of  time,  no  dullness  of 
soul  or  indifference  of  mood  can  excuse  the  neglect 
of  the  trysting-place. 


226  The  Home  Sanctuary 

The  movement  on  the  down  grade  is  further  ac- 
celerated by  neglect  of  church  privileges.  The  bell 
that  rings  ^'Come !  Come !  Come  and  worship  God; 
neglect  not  the  assembling  of  yourselves  to- 
gether!" has  all  the  emphasis  of  an  ethical  impera- 
tive. He  who  allows  it  to  pass  unheeded,  and  thus 
forms  the  non-church-going  habit,  withdraws  from 
the  circle  of  Christian  fellowship.  The  Church  is 
not  a  perfect  institution,  but  it  is  what  It  Is  by  the 
grace  of  God.  Whatever  criticism  may  be  justly 
passed  upon  it,  the  fact  remains  that  the  Church 
Is  the  Bride  of  Christ;  and  he  can  not  look  with 
complacency  on  one  who  puts  a  wilful  slight  upon 
it. 

An  additional  cause  of  the  spiritual  decadence  re- 
ferred to  Is  neglect  of  known  duty  and  Indulgence 
In  known  sin.  The  vital  bond  between  the  Chris- 
tian and  his  Lord  Is  obedience.  One  sin  weakens  It; 
persistence  in  sin  severs  It.  A  sinful  habit  "short- 
circuits"  the  power  of  the  soul.  A  first  Indulgence 
wounds  the  conscience;  the  second  does  not  cut  so 
deep;  the  twentieth  falls  painlessly  as  on  a  sur- 
face seared  with  a  hot  Iron.  The  blacksmith's  ap- 
prentice at  first  shrinks  from  every  flying  spark,  but, 
having  become  "seasoned,"  he  Is  quite  indifferent 
to  a  shower  of  sparks.  Here  lies  the  danger  of 
habitual  sin.  It  Is  committed  without  scruple  or 
compunction ;  and  the  Ill-doer,  dreaming  in  the  face 
of  danger,  smiles  at  the  little  discomfort  It  gives 
him. 

II.  What  is  the  result?    The  Lord  has  clearly 


The  Witch  of  Endor  227 

spoken:  "If  ye  seek  him  he  will  be  found  of  you; 
but  if  ye  forsake  him,  he  will  forsake  you.'^ 

The  best  friend  the  truth-seeker  has  is  the  Spirit 
of  God,  who  leads  the  willing  soul  in  the  pathway 
of  life.  But  "the  Spirit  shall  not  always  strive 
with  men."  If  there  be  resistance  again  and  again 
the  Spirit  will  sadly  take  its  departure.  There  is  un- 
speakable pathos  in  the  injunction,  "Grieve  not  the 
Spirit."  The  picture  is  that  of  a  loving  father, 
moved  to  sorrow  by  the  obduracy  of  a  wayward 
child.  When  the  Spirit  says  Farewell,  all  open  vi- 
sion ceases  and  the  lights  go  out. 

The  soul  is  then  confirmed  in  unbelief. 

In  the  Thessalonian  Church  there  were  certain 
persons  carried  away  by  "the  deceivableness  of  un- 
righteousness," who  were  admonished  that  "God 
would  send  them  strong  delusion  that  they  should 
believe  a  lie."  It  is  not  impossible  that  some  of 
those  who  are  fond  of  calling  themselves  doubters 
have  already  reached  that  dreary  lowland  of  un- 
behef. 

Doubt  is  humble  and  agonizes  for  the  light;  un- 
belief is  boastful,  and  wears  its  rejection  of  truth 
like  a  feather  in  its  hat. 

You  think  you  doubt  the  personality  of  God: 
are  you  quite  sure  that  you  do  not  wholly  reject 
it?  You  think  you  doubt  the  divinity  of  Christ: 
are  you  certain  that,  deep  down  in  your  heart, 
you  have  not  utterly  renounced  it?  You  are 
wont  to  say  that  you  question  the  inspiration 
and    trustworthiness    of  Scripture:     ask    yourself 


22  8  The  Home  Sanctuary 

whether  you  do  not  mean  that  you  unequiv- 
ocally deny  it. 

No  doubt  everybody  has  a  mortal  dread  of 
hydrophobia — that  fearful  malady,  in  which  the 
patient  longs  for  water  with  a  thirst  unspeakable, 
and  yet,  when  water  is  placed  before  him,  revolts 
and  barks  at  it.  There  is  a  corresponding  malady 
in  the  province  of  religious  thought,  to  wit,  biblio- 
phobia — in  which  the  sufferer  knows  his  exigent 
need  of  spiritual  and  eternal  truth,  and  yet,  when 
God's  Revelation  of  that  truth  is  opened  before 
him,  not  only  refuses  but  disdains  and  flouts  it. 

And  along  with  unbelief  comes  worldliness. 
When  confidence  in  God  and  the  great  verities  that 
center  in  him  are  lost,  what  remains  but  to  live 
within  the  narrow  circumscription  of  the  physical 
senses?  If  the  Epicurean  philosophy  be  true,  why 
is  not  the  Epicurean  life  the  right  one?  "Let  us  eat 
and  drink,  for  to-morrow  we  die !"  The  place  for 
Samson  when  his  locks  are  shorn  and  his  eyes  are 
destroyed,  is  in  Dagon's  gateway;  there  let  him  sit 
grinding  at  the  mill. 

And  worldliness  at  the  bottom  means  worthless- 
ness.  The  value  of  a  man's  life  is  measured  by  the 
place  that  he  fills  in  God's  universal  plan.  God's 
reapers  are  on  the  way  to  his  yellow  fields  with 
sickle  in  hand;  but  the  soul  of  the  lapsed  believer, 
idle  in  the  market-place,  has  neither  part  nor  lot 
In  it. 

And  this  means  unhappiness.  There  is  no  peace 
for  the  man  who  is  thus  self-exiled  from  the  spirit- 


The  Witch  of  Endor  229 

ual  life.  His  way  is  hard.  The  memories  of  the 
past  are  bitter;  the  future  is  dark  as  an  Egyptian 
night. 

Great  God,  I'd  rather  be 

A  pagan  suckled  in  a  creed  outworn ; 

So  might  I,  standing  on  this  pleasant  lea, 

Have  glimpses  that  would  make  me  less  forlorn  ; 

Have  sight  of  Proteus  rising  from  the  sea. 
Or  hear  old  Triton  blow  his  wreathed  horn ! 

III.  What  is  the  remedy? 

Get  back  to  the  Bible.  Take  down  the  dusty  and 
forgotten  book  and  open  it.  You  have,  perhaps, 
been  studying  too  long  about  It,  under  the  Impres- 
sion that  you  were  studying  It.  Open  and  search 
It.  See  If  there  Is  not  something  here  which  the 
good  God  would  reveal  to  you.  "Search  the 
Scriptures,"  said  Jesus,  "for  in  them  ye  think  ye 
have  eternal  life,  and  these  are  they  which  testify 
of  me." 

And  return  to  your  trystlng-place.  Enter  Into 
the  closet  and  shut  the  door  and  commune  with 
God.  And,  finding  yourself  there,  for  your  soul's 
sake  do  not  say  your  prayers.  Pray !  If  you  have 
anything  to  ask  of  God,  ask  it.  If  you  have  any 
complaint  to  make  against  him,  make  it.  "Bring 
forth  your  strong  arguments."  Have  It  out  with 
him.  Your  extremity  Is  his  opportunity.  When 
sailors,  being  at  their  wit's  end,  cry  unto  the  Lord 
In  their  trouble,  he  maketh  the  storm  a  calm  and 
bringeth  them  to  their  desired  haven.  (Read 
Psalm  107  :  23-31.) 


230  The  Home  Sanctuary 

And  then  get  back  to  the  Church.  You  have 
been  accustomed  to  say,  perhaps,  that  there  are  "as 
good  men  outside  of  the  Church  as  there  are  In  it." 
You  are  quite  right.  There  are  better  men  outside 
of  the  Church  than  there  are  in  it.  In  point  of  fact, 
all  the  good  men  are  outside  of  the  Church.  And 
the  reason  is  plain.  The  Church  is  not  for  good 
people  but  for  such  as,  realizing  their  sinfulness, 
want  to  be  good  and  band  themselves  together  for 
mutual  support  to  that  end.  All  true  Church-mem- 
bers are  sinners,  sinners  saved  by  grace.  If  you 
are  strong  enough  to  stand  alone  in  your  self-right- 
eousness the  Church  is  not  intended  for  you;  but 
if  you  feel  your  unworthiness  and  your  need  of  co- 
operative help  and  sympathy,  then  the  Church  is 
just  the  place  for  you. 

But  nbove  everything  else  get  back  to  Christ. 
Not  to  any  of  the  human  Christs  who  have,  in 
these  last  times,  been  conjured  up  out  of  the  imag- 
inations of  men;  but  to  the  only  historic  Christ, 
namely,  the  Christ  of  the  Bible.  "There  is  none 
other  name  given  under  heaven  among  men 
whereby  we  must  be  saved."  And,  once  in  his 
presence,  renew  your  covenant  with  him.  Let  there 
be  no  reservation.  He  makes  no  terms  but  uncon- 
ditional surrender.  "Now  to  be  thine,  yea,  thine 
alone,  O  Lamb  of  God,  I  come!" 

And  then  get  busy.  For  "Satan  finds  some  mis- 
chief still  for  Idle  hands  to  do."  Believe  what  the 
Master  says,  and  moment  by  moment  do  what  he 
bids  you  do.     Follow  the  watchword  of  the  Chris- 


The  Witch  of  Endor  231 

tian  life:  "To  obey  Is  better  than  sacrifice,  and  to 
hearken  than  the  fat  of  rams." 

If  you  are  disposed  thus  to  return  to  your  first 
love,  be  of  good  courage.  Your  case  is  a  hopeful 
one.  The  "grieving"  of  the  Spirit  Is  not  final;  for 
great  are  his  compassions;  but  when  the  Spirit  Is 
"quenched,"  there  Is  an  end  of  hope;  the  last  spark 
Is  out! 

On  the  heights  of  GUboa  stood  the  recreant  king 
amid  a  shower  of  arrows,  despair  In  his  heart  and 
desperation  on  his  face.  His  three  sons  and  his 
armor-bearer  lay  dead  at  his  feet;  his  shield  had 
been  vilely  cast  away.  Leaning  heavily  upon  his 
sword,  dying  of  a  self-inflicted  wound,  he  reeled 
nnd  fell.  "How  are  the  mighty  fallen!"  The 
next  morning  his  headless  body  was  Impaled  against 
the  wall  of  Bethshan.  On  the  stone  above  It  write 
his  epitaph :  "Here  lies  one  who  was  called  to  reign, 
but  who  died  of  having  his  own  way." 

For  the  soul  that  Is  moved  to  repentance,  it  Is 
never  too  late  to  mend.  In  a  notable  exhibit  at  the 
Luxembourg,  not  long  ago,  there  was  a  picture 
that  attracted  great  attention.  It  was  called  "Too 
Late."  The  prodigal  In  rags  and  tatters  having 
returned  to  his  home,  knelt  In  an  attitude  of  hope- 
less anguish  by  the  side  of  the  bed  whereon  his 
father  lay  dead,  with  the  candles  about  him.  Too 
late!  Too  late! 

This  is  not  true.  The  prodigal  may  die,  but  his 
Father  never.  He  waits  with  outstretched  hands 
and  gazes  Into  the  distance  watching  for  the  return 


232  The  Home  Sanctuary 

of  his  wayward  son  from  the  far  country.  "And 
when  he  was  yet  a  great  way  off  (now  God  be 
praised  for  the  infinite  hope  in  the  closing  words 
of  the  great  parable  of  grace!)  his  father  saw  him 
and  had  compassion  and  ran  and  fell  on  his  neck 
and  kissed  him." 

Thus  saith  the  Lord,  "I  have  blotted  out  as  a 
thick  cloud  thy  transgressions,  and  as  a  cloud  thy 
sins;  return  unto  me,  for  I  have  redeemed  thee!" 

8.  PRAYER 

O  God,  save  me  from  wandering  in  by-and- 
forbidden  paths.  I  have  Christ  as  my  Guide; 
help  me  to  follow  him.  I  have  the  Bible  as 
my  infallible  rule  of  faith  and  practice;  help 
me  to  believe  its  teachings  and  translate  them 
into  hfe  and  character.  Thou  art  my  safe- 
guard. Stay  by  me  every  hour  of  every  day, 
O  Lord;  for  I  can  not  go  wrong  in  thy  com- 
pany. And  save  me,  finally,  with  an  abun- 
dant and  everlasting  salvation,  through  Jesus 
Christ.     Amen. 

9.  HYMN :    "Jesus,  keep  me  near  the  Cross!" 

10.  BENEDICTION 

Now  may  the  God  of  peace,  who  brought 
again  from  the  dead  our  Lord  Jesus  Christ, 
that  great  Shepherd  of  the  sheep,  through  the 
blood  of  the  everlasting  covenant,  make  you 
perfect  in  every  good  work  to  do  his  will, 


The  Witch  of  Endor  233 

working  in  you  that  which  is  well-pleasing  in 
his  sight  through  Jesus  Christ,  to  whom  be 
glory  forever.     Amen. 


EIGHTEENTH  SERVICE 

The  Golden  Altar 

1.  INVOCATION 

/^  God,  I  confess  my  Inability  to  seek  thee 
^^  aright.  Come  out,  while  I  am  yet  a  great 
way  off,  and  meet  me.  Enable  me,  through 
Christ,  to  confide  in  thy  truth  and  wisdom,  in 
thine  almighty  power  and  immeasurable 
Love.  Bow  thy  heavens  and  come  down  to 
me;  for  Jesus'  sake.     Amen. 

2.  HYMN:    "The  morning  light  is  breaking." 

3.  SCRIPTURE  LESSON 

Leviticus  10:1-7. 
Hebrews  9  : 1-5,  24-28. 

4.  PRAYER 

I  thank  thee.  Lord,  for  all  the  blessings  of 
thy  Providence;  for  life  and  daily  bread,  for 
refreshing  sleep,  for  the  light  of  the  sun,  for 
this  world's  good,  and  all  the  happiness  thou 
hast  given  me.  I  thank  thee  for  the  blessings 
of  thy  Grace;  for  the  Gospel  of  thy  dear  Son, 
and  for  leading  me  to  accept  it;  for  the  Bible 
and  the  Sabbath,  for  the  privilege  of  worship, 
and  the  opportunity  of  serving  thee.  Thou 
hast  crowned  my  life  with  thy  loving-kindness. 
If  ever  I  have  complained  of  pain  or  sickness, 

234 


The  Golden  Altar  235 

or  of  any  chastening,  forgive  thou  me.  Grant 
me  a  grateful  heart  and  sympathy  with  all  who 
suffer  In  mind,  body,  or  estate.  Let  thy  mercy 
rest  on  all  who  call  upon  thee,  and  be  pleased 
to  draw  near  unto  those  who  know  thee  not. 
Send  thy  grace  to  those  who  have  the  Gospel 
and  heed  It  not.  Send  thy  Gospel  to  those 
who  dwell  In  pagan  darkness.  O  Bridegroom 
of  the  Church,  awake  thy  sleeping  bride,  that 
she  may  shake  herself  from  the  dust  and  put 
on  her  garments  of  salvation.  Send  reapers 
Into  the  field,  which  Is  already  white  unto  the 
harvest.  Suffer  not  souls  to  perish  because  of 
the  Indifference  of  those  who  profess  to  love 
and  serve  thee.  Send  me  to  my  place  of  use- 
fulness to-day.  If  I  have  ten  talents,  show 
me  how  to  use  them;  If  I  have  only  one,  for- 
bid that  I  should  bury  It.  Use  me  and  glorify 
thyself  In  me;  for  thy  Name's  sake.     Amen. 

5.  HYMN:    "Lord,  I  hear  of  showers  of  bless- 

ing!" 

6.  OFFERING 

7.  THE  SERMON 

The  Golden  Altar 

"And  he  [the  high-priest]  shall  take  a  censer 
full  of  coals  of  fire  from  off  the  altar  before 
Jehovah,  and  his  hands  full  of  sweet  incense 
beaten  small,  and  bring  it  within  the  veil.  .  .  . 
And  he  shall  take  of  the  blood  of  the  bullock  and 
sprinkle  it  with  his  finger  upon  the  mercy-seat." 
(Levlt.  16:  12-14.) 


236  The  Home  Sanctuary 

**But  Christ  having  come,  a  high-priest  of  good 
things  to  come,  through  the  greater  and  more 
perfect  tabernacle  not  made  with  hands,  that  is 
to  say,  not  of  this  creation,  nor  yet  by  the  blood 
of  goats  and  calves,  but  through  his  own  blood 
entered  in  once  for  all  into  the  holy  place,  hav- 
ing obtained  eternal  redemption."  (Heb.  9: 
II,  12,  24.) 

I  SUPPOSE  we  have  all  begun  the  day  with 
prayer.  If  we  are  Christians  we  have  done  so  as  a 
matter  of  course,  for 

Prayer  is  the  Christian's  vital  breath, 
The  Christian's  native  air. 

Those  who  are  not  Christians  should  also,  as  a 
matter  of  course,  have  begun  the  day  with  prayer. 
For  prayer  Is  natural;  and,  by  the  same  token.  Its 
omission  Is  a  sin  against  nature. 

In  an  ancient  picture  of  the  Nativity,  the  sheep 
and  cattle  are  represented  on  their  knees ;  but  that 
is  abnormal.  The  vital  point  of  differentiation  be- 
tween man  and  the  lower  orders  of  life  is  just 
there :  they  can  not  pray,  but  he  can.  He  can,  as 
Kepler  said,  "think  God's  thoughts  after  him." 
The  question  that  Jesus  asked  of  the  Pharisees, 
"How  much  Is  a  man  better  than  a  sheep?"  is 
echoed  by  Tennyson  in  his  Idylls  of  the  King: 

For  what  are  men  better  than  sheep  or  goats. 
That  nourish  a  blind  life  within  the  brain. 
If,  knowing  God,  they  lift  not  hands  of  prayer 
Both  for  themselves  and  those  who  call  them  friends? 
For  so  the  whole  round  world  is  every  way 
Bound  by  gold  chains  about  the  feet  of  God. 


The  Golden  Altar  237 

In  the  elaborate  ritual  of  the  Old  Economy,  in 
which  all  rites  and  symbols  were  intended  to  point 
forward  to  the  Gospel,  there  were  two  altars,  rep- 
resenting the  two  racial  instincts  that  find  expression 
In  the  questions,  "What  shall  I  do  to  be  saved?" 
and  "  How  shall  I  draw  nigh  to  God?"  One  of 
these  was  the  Brazen  Altar  of  sacrifice,  which  was 
a  silhouette  of  the  Cross;  and  the  other  was  the 
Golden  Altar  of  incense,  which  was  a  picturesque 
setting  forth  of  prayer.  And  there  was  a  vital 
relation  between  them. 

On  the  great  Day  of  Atonement,  which  is  still 
observed  among  the  Jews  as  "Yom  Kippur,"  the 
high-priest  began  the  ceremonial  at  the  Brazen 
Altar.  In  one  hand  he  held  a  brasier  full  of  in- 
cense, which  he  kindled  with  coals  from  the  altar; 
then,  dipping  his  hands  in  the  blood  of  the  sacri- 
fice, he  made  his  way  to  the  entrance  of  the  taber- 
nacle, passed  within  the  curtain,  sprinkled  the  blood 
upon  the  Golden  Altar,  swung  the  burning  brasier 
until  the  holy  place  was  filled  with  a  cloud  of  in- 
cense, and  thus  made  his  plea  for  the  pardoning  of 
the  people's  sins. 

In  this  we  have  a  picturesque  setting  forth  of  the 
Philosophy  of  Prayer.  Let  us  observe  the  incense, 
the  fire  and  the  blood,  as  representing  its  three  es- 
sential factors : 

I.  The  Incense  gives  us  the  Definition  of 
Prayer. 

This  incense  was  held  to  be  of  such  importance 
that  it  had  to  be  compounded  under  a  divine  for- 


238  The  Home  Sanctuary 

mula.  It  could  be  used  nowhere  but  on  the  Golden 
Altar,  and  to  counterfeit  it  was  death.  The  for- 
mula was  as  follows:  "Take  unto  thee  sweet  spices, 
stacte,  and  onycha,  and  galbanum ;  sweet  spices  with 
pure  frankincense;  of  each  shall  there  be  like 
weight ;  and  thou  shalt  make  it  incense,  a  perfume, 
after  the  art  of  the  perfumer,  seasoned  with  salt, 
together,  pure  and  holy."    (Exod.  30:  34.) 

In  like  manner  an  acceptable  prayer  has  three 
constituent  factors. 

The  first  Is  Peace  with  God.  Sin  is  enmity 
against  God,  and  the  sinner  Is  a  rebel  against  divine 
law.  It  Is  obvious  that  before  a  man  can  come  ac- 
ceptably to  the  mercy-seat  he  must  repent  of  his 
sins  and  cease  fighting  against  God.  The  way  Is 
clearly  pointed  out  In  the  Gospel — which  Is  called 
the  Gospel  of  Reconciliation  because  it  Is,  as  it 
were,  a  flag  or  truce  sent  out  from  the  throne  of 
God. 

The  second  is  Humility.  A  petition  sent  to  the 
House  of  Lords,  bearing  the  signatures  of  many 
honorable  citizens  of  the  British  Empire,  was  re- 
jected because  of  the  omission  of  a  single  word. 
It  should  have  begun  "We  humbly  beg,  etc.,"  but 
the  word  "humbly"  was  left  out.  The  man  who 
approaches  the  King  of  kings  with  no  humility  in 
his  petition  Is  merely  beating  the  air.  God  Is  the 
Infinite;  while,  as  for  us,  our  breath  is  in  our  nos- 
trils. "ProcLilf  Procul!  Abeste  profani!"  was 
the  Inscription  over  the  ancient  shrines:  "Draw  not 
near,  ye  irreverent  ones!"     Who  are  we  that  we 


The  Golden  Altar  239 

should  presume  to  approach  God?  It  Is  recorded 
that,  when  he  appeared  in  the  midst  of  the  burning 
bush,  Moses  said:  "I  will  turn  aside  and  see  this 
great  sight;  why  the  bush  burneth  and  is  not  con- 
sumed," and  God  called  to  him,  saying:  "Draw 
not  nigh  hither!  Put  off  thy  shoes  from  off  thy 
feet,  for  the  ground  whereon  thou  standest  is  holy 
ground!"  And  Moses  hid  his  face,  for  he  was 
afraid  to  look  upon  God. 

The  third  Is  Faith.  For  "he  that  cometh  to 
God  must  believe  that  he  Is,  and  that  he  is  the  re- 
warder  of  them  that  diligently  seek  him."  In  other 
words,  the  petitioner  must  be  confidently  persuaded 
of  two  things :  that  God  really  Is,  and  that  he  is  the 
hearer  and  answerer  of  prayer. 

It  is  around  these  very  points  that  the  contro- 
versy rages  most  fiercely  In  these  days.  The  ques- 
tion Is  whether  the  Law  is  greater  than  the  Law- 
giver, or  vice  versa.  If  it  be  true  that  the  world 
Is  governed  by  automatic  and  insensate  Law,  then 
the  words  of  Strauss  the  rationalist  are  a  reasonable 
inference:  "In  the  enormous  machine  of  the  uni- 
verse, amid  the  incessant  whirl  and  hiss  of  its 
jagged  wheels  and  the  deafening  crash  of  ponder- 
ous stamps  and  hammers,  I  find  myself  a  helpless 
and  defenseless  man,  not  sure  for  a  moment  that  a 
wheel  may  not  seize  and  rend  me  or  a  hammer 
crush  me  Into  powder;  and  this  sense  of  abandon- 
ment Is  something  awful!"  But  If,  on  the  other 
hand,  the  Law-giver  is  above  the  Law,  then  there 
Is  hope  for  us. 


240  The  Home  Sanctuary 

Not  long  ago,  there  was  a  fire  In  an  East  Side 
tenement  and  the  way  of  escape  for  those  on  the 
upper  floors  was  cut  off.  At  one  of  the  windows  a 
mother  appeared  with  a  child  in  her  arms,  calling 
for  help.  But  the  ladders  would  not  reach.  In 
utter  self-forgetfulness  (Oh,  wonderful  mother- 
love!)  she  cried,  ^'Save  my  baby !"  Her  only  hope 
was  to  toss  the  child  out  of  the  window ;  and  that 
meant  simply  to  commit  it  to  the  cold  mercies  of 
the  law  of  gravity,  which  was  certain  death.  The 
fire-chief  heard  the  mother's  cry;  bade  his  men 
spread  the  life-blanket,  and  then  called  to  the 
mother  to  let  the  child  fall.  The  law  of  gravity 
was  interrupted  then  and  there,  and  the  child  was 
saved.  Is  it  to  be  supposed  that  God  can  not,  if 
need  be,  arrest  the  operation  of  his  laws  in  the 
same  way?  Is  not  the  law  of  an  engine  interrupted, 
when  the  engineer  in  an  emergency  lays  his  hand 
upon  the  lever  and  reverses  its  wheels?  Is  not  the 
law  of  disease  interrupted,  when  the  physician  ad- 
ministers a  remedy  that  heals  his  patient?  Is  not 
the  law  of  a  chronometer  interrupted,  when  the 
hands  are  turned  back  to  regulate  it?  Is  God, 
then,  the  only  rational  being  in  the  universe  who 
can  not  interrupt  the  operation  of  a  law?  The  sug- 
gestion is  grotesque — simply  preposterous  !  He 
hears  and  can  answer  when  his  children  cry  unto 
him. 

So  much  for  the  Definition  of  Prayer. 

II.  The  Fire  on  the  Golden  Altar  points  out  the 
Rationale  of  Prayer. 


The  Golden  Altar  241 

It  does  this  by  showing  us  the  vital  connection 
between  the  two  altars.  As  the  Incense  was  kindled 
by  coals  from  the  altar  of  sacrifice,  so  are  we  to 
find  the  rational  basis  of  prayer  In  the  Atonement 
wrought  on  Calvary  by  the  only-begotten  Son  of 
God. 

He  came  Into  the  world  to  show  us  the  way  to 
return  to  our  Father.  His  words  are  plain.  "I  am 
the  way,  the  truth,  and  the  light.  No  man  cometh 
unto  the  Father  but  by  me."  Therefore  no  cross, 
no  prayer;  no  atonement,  no  reconciliation  with 
God.  It  is  because  of  the  passion  of  Christ  that  we 
are  enabled  to  follow  his  injunction:  "When  ye 
pray,  say  'Our  Father.'  "  For  only  those  who  are 
willing  to  be  reconciled  can  draw  near  to  God. 

Christ  came  not  only  to  show  us,  but  to  open  the 
way  for  us.  At  the  moment  when,  having  accom- 
phshed  his  great  sacrifice,  he  cried,  "It  Is  finished!" 
the  veil  of  the  Temple  was  rent  in  sunder  from  the 
top  to  the  bottom,  as  If  by  an  unseen  hand.  Where- 
fore It  Is  written,  "We  have  boldness  to  enter  into 
the  Holiest  by  the  blood  of  Jesus  by  a  new  and  living 
way  which  he  hath  consecrated  for  us  through  the 
veil  that  Is  to  say,  his  flesh ;  and  having  a  high-priest 
over  the  house  of  God,  let  us  draw  near  with  a  true 
heart  In  full  assurance  of  faith." 

Not  only  so ;  but,  having  shown  the  way  back  to 
God,  and  having  opened  It  by  his  vicarious  death, 
he  has  given  us  a  passport  at  the  entering  of  the 
veil,  to  wit:  "And  whatsoever  ye  shall  ask  In  my 
name  that  will  I  do,  that  the  Father  may  be  glori- 


242  The  Home  Sanctuary 

fied  In  the  Son."  And  again,  "If  ye  shall  ask  any- 
thing In  my  name,  I  will  do  It."  And  again,  "I 
have  chosen  you,  that  whatsoever  ye  shall  ask  of 
the  Father  In  my  name  he  may  give  it  to  you." 
And  again,  "Verily,  verily,  I  say  unto  you;  what- 
soever ye  shall  ask  the  Father  In  my  name,  he  will 
give  it  you."  Observe  the  great  words  here,  "any- 
thing" and  "whatsoever."  Oh  boundless  promise ! 
It  is  as  if  a  draft  were  drawn  on  the  Divine  ex- 
chequer. In  blank,  to  be  filled  out  by  the  receiver. 
Indorsed  in  full  by  the  omnipotent  Son  of  God! 

So  much  for  the  Rationale  of  Prayer. 

III.  In  the  Blood,  which  was  carried  from  the 
Brazen  Altar  to  he  sprinkled  upon  the  Golden 
Altar  J  we  have  the  Assurance  cf  Prayer,  It  Is  like 
the  red  arrow  which  Great  Britain  uses  as  the  seal 
of  Its  authority.  If  our  prayers  are  answered,  it  is 
because  the  Blood  says  that  it  shall  be  so. 

For  when  Jesus  went  away  from  the  world  he 
passed  through  the  veil  into  the  Holy  of  Holies, 
where  he  "ever  liveth  to  make  Intercession  for  us." 
It  Is  written  that  "God,  being  minded  to  show 
more  abundantly  unto  the  heirs  of  the  promise  the 
immutability  of  his  counsel,  Interposed  with  an 
oath ;  that  by  two  Immutable  things.  In  which  It  is 
Impossible  for  God  to  lie,  we  may  have  a  strong 
encouragement,  who  have  fled  for  refuge  to  lay 
hold  of  the  hope  set  before  us;  which  we  have  as 
an  anchor  of  the  soul,  a  hope  both  sure  and  stead- 
fast, and  entering  Into  that  which  is  within  the  veil, 
whither  as  a  forerunner  Jesus  entered  for  us,  hav- 


The  Golden  Altar  243 

ing  become  a  high-priest  forever  after  the  order 
of  Melchizedek."  (Heb.  6:17-20.)  We  lean  upon 
the  intercession  of  the  High  Priest  who  thus  pleads 
for  us  at  the  throne  of  heavenly  grace. 

In  one  of  the  visions  of  the  Apocalypse  we  have 
the  scene  portrayed:  "And  I  beheld  and  lo!  in  the 
midst  of  the  throne  stood  a  Lamb  as  it  had  been 
slain.  And  the  four-and-twenty  elders  fell  down 
before  the  Lamb,  having  each  a  harp  and  golden 
bowls  full  of  incense,  which  are  the  prayers  of  the 
saints."  The  essential  God  does  not  appear,  be- 
cause He  is  not  visible  to  mortal  eyes ;  but  the  Son 
of  God,  "a  Lamb  as  it  had  been  slain,"  bearing 
still  the  marks  of  his  earthly  passion,  stands  at  the 
right  hand  of  His  majesty;  and  the  prayers  of 
saints,  ascending  through  him,  give  a  sweet-smell- 
ing savor  unto  God:  wherefore. 

Arise  my  soul,  arise, 

Shake  off  thy  guilty  fears; 
The  bleeding  sacrifice 

In  my  behalf  appears! 
Before  the  throne  my  Surety  stands, 
My  name  is  written  on  his  hands. 
He  ever  lives  above 

For  me  to  intercede; 
His  all  redeeming  love, 

His  precious  blood  to  plead. 
His  blood  atoned  for  all  our  race, 
And  sprinkles  now  the  throne  of  grace. 
The  Father  hears  him  pray, 

His  dear  anointed  One, 
He  can  not  turn  away 

The  presence  of  his  Son ; 
His  Spirit  answers  to  the  blood 
And  tells  me  I  am  born  of  God! 


244  The  Home  Sanctuary 

This  Intercession  of  Christ  was  anticipated  once 
In  his  earthly  ministry.  In  the  sacerdotal  prayer 
which  followed  his  last  interview  with  his  disciples 
in  the  upper  room,  he  lifted  up  his  eyes  to  heaven 
and  said,  "Father,  the  hour  is  come.  Glorify  thy 
Son,  that  thy  Son  may  also  glorify  thee;  as  thou 
hast  given  him  power  over  all  flesh  that  he  should 
give  eternal  life  to  as  many  as  thou  hast  given  him. 
I  pray  for  them ;  I  pray  not  that  thou  shouldst  take 
them  out  of  the  world,  but  that  thou  shouldst  keep 
them  from  the  evil.  Sanctify  them  through  thy 
truth;  thy  word  is  truth.  Father,  I  will  that  they, 
also,  whom  thou  hast  given  me  may  be  with  me 
where  I  am,  that  they  may  behold  thy  glory  which 
thou  hast  given  me."  What  words  are  these? 
"Father,  I  will!"  On  the  lips  of  any  mortal  pe- 
titioner this  would  have  been  presumption  im- 
measurable. "Father,  I  will !"  As  If  his  word 
were  law  !  It  is  thus  that  he  intercedes  In  heaven ; 
so  that  whatsoever  he  asks,  as  an  echo  of  our  ask- 
ing In  his  name,  that  shall  be  done  unto  us. 

And  we  are  realizing  the  results  of  his  Interces- 
sion In  the  answers  that  are  granted  us.  Now  and 
then  an  unbeliever,  who  has  no  experience  in  these 
premises,  starts  up  to  suggest  a  "prayer  test."  A 
universal  prayer  test  has  been  going  on  since  the  be- 
ginning of  time.  A  great  multitude  have  gone, 
staggering  under  their  burdens,  to  the  trysting- 
place  at  the  Golden  Altar,  and  have  come  forth 
light  hearted,  saying,  "This  poor  man  cried,  and 
the  Lord   heard  and  saved   him   out   of   all   his 


The  Golden  Altar  245 

trouble!"  Who  shall  presume  to  impeach  their 
testimony?  There  are  millions,  yea  hundreds  of 
millions,  of  them,  all  certifying  to  the  fact  that  they 
prayed  and  God  heard  them. 

The  world  is  full  of  people  who  have  seen  the 
sun  rise;  but  here  are  a  hundred  inmates  of  a  blind 
asylum  who  have  never  seen  it.  Shall  they  pre- 
sume to  cavil  at  the  testimony  of  those  who  have? 
We  know  whereof  we  speak.  "That  which  we 
have  heard,  which  we  have  seen  with  our  eyes, 
which  we  have  looked  upon  and  our  hands  have 
handled,  declare  we  unto  you." 

What  then  ?  Pray  on !  The  promises  of  prayer 
are  like  the  bells  on  Aaron's  robe  when  he  minis- 
tered at  the  Golden  Altar,  which  gave  the  attend- 
ing Levites  to  understand  that  he  was  there  making 
his  plea  before  God.  So,  from  the  high  place 
where  our  mighty  Intercessor  makes  his  prayers  in 
our  behalf,  come  the  great  promises,  such  as,  "Ask 
and  it  shall  be  given  unto  you,  seek  and  ye  shall 
find,  knock  and  it  shall  be  opened  unto  you."  To 
your  knees,  O  followers  of  Christ !  Pray  on,  and 
pray  believing!  He  is  the  hearer  and  answerer. 
Pray  on  !     Pray  on ! 

8.  PRAYER 

O  blessed  Lord,  who  ever  liveth  to  make 
intercession  for  thy  people,  help  me  hence- 
forth to  offer  the  prayer  of  faith.  For  when 
my  poor  prayers  are  reinforced  with  thine,  I 
know  they  must  prevail  with  God.     Without 


246  The  Home  Sanctuary 

thee  I  am  nothing ;  wherefore,  Lord,  leave  me 
not  to  myself  nor  forsake  me.  Abide  with 
me  until  I  behold  thy  face;  and  thou  shalt 
have  the  praise  of  my  salvation  world  without 
end.     Amen. 

9.  HYMN:    "Sweet  hour  of  prayer." 

10.  BENEDICTION 

The  blessing  of  God,  the  Triune  God, 
Father,  Saviour  and  Comforter,  be  with  you. 
Amen. 


NINETEENTH  SERVICE 

^'The  Law  of  Liberty^* 

INVOCATION 

's  I  come  into  thy  presence,  O  Lord,  help 


A 


me  to  reahze  all  the  possibilities  of  this 
hour  of  communion  with  thee.  Let  the  world 
be  shut  out,  that  I  may  be  alone  with  thee. 
Grant  me  a  new  vision  of  some  helpful  truth, 
and  a  new  impulse  toward  right  Hving;  for 
Christ's  sake.     Amen. 

2.  HYMN:      *'A11    hail    the    power    of    Jesus' 

Name!" 

3.  SCRIPTURE  LESSON 

Psalm  107:  8-15. 
James  i. 

4.  PRAYER 

Gracious  God,  slow  to  anger  and  plenteous 
in  mercy,  remember  not  against  me  my  many 
transgressions.  Blot  them  out,  according  to 
thy  promise,  "Though  your  sins  are  as  scarlet 
they  shall  be  as  white  as  snow,  and  though 
they  be  red  like  crimson  they  shall  be  as 
wool."  Oh,  the  wonders  of  thy  grace  in 
Jesus  Christ !  He  was  wounded  for  our  trans- 
gressions and  bruised  for  our  iniquities,  that 
247 


248  The  Home  Sanctuary 

by  his  stripes  we  might  be  healed.  Salvation, 
oh  the  joyful  sound — 'tis  music  in  mine  ear. 
And  now,  being  purged  of  sin,  I  would  work 
out  my  salvation  even  to  its  uttermost  possi- 
bilities. Give  me  the  joyous  spirit  of  liberty 
In  Christ,  who  breaks  the  power  of  reigning 
sin  and  sets  the  prisoner  free.  Help  me  so 
to  rejoice  In  thy  salvation  that  the  hardest 
task  may  not  be  grievous.  Give  me  the  aban- 
don of  a  perfect  faith.  And  this  I  ask,  not 
for  myself  only,  but  for  all  in  the  fellowship  of 
Christ.  There  is  none  of  them  good — no  not 
one ;  but  they  are  trying  to  be  good.  Lord,  be 
patient  with  them.  Help  the  stumbling  to 
walk  securely;  lift  the  fallen  to  their  feet. 
Awake  those  who  sleep,  and  stimulate  the  In- 
different to  holy  zeal.  Befriend  the  lonely; 
make  easy  the  beds  of  those  who  languish  in 
weary  suffering.  Thine  eyes  behold  them  and 
thou  lovest  all.  Go  out  on  the  dark  moun- 
tains after  the  lost.  Send  thy  Gospel  to  the 
benighted  peoples  in  the  regions  beyond,  that 
they  too  may  rejoice  in  thee.  Hear  and  an- 
swer for  Jesus'  sake.    Amen. 

5.  HYMN :     "My  soul,  be  on  thy  guard." 

6.  OFFERING 

7.  THE  SERMON 

^'The  Law  of  Liberty** 
"Be  ye  doers  of  the  word  and  not  hearers  only, 


''The  Law  of  Liberty"  249 

deluding  your  own  selves.  For  if  any  one  is  a 
hearer  of  the  word  and  not  a  doer,  he  is  like  unto 
a  man  beholding  his  natural  face  in  a  mirror: 
for  he  beholdeth  himself,  and  goeth  away,  and 
straightway  forgetteth  what  manner  of  man  he 
was.  But  he  that  looketh  into  the  perfect  law, 
the  law  of  liberty,  and  so  continueth,  being  not 
a  hearer  that  forgetteth,  but  a  doer  that  worketh, 
this  man  shall  be  blessed  in  his  doing."  (James 
1 :  22-25.) 

The  Bible  is  a  mirror;  and  the  two  men  here 
portrayed  stand  for  two  classes  of  readers.  One 
of  them  glances  into  the  mirror,  as  a  woman  on  the 
street  takes  a  hasty  look  into  a  window  to  see 
whether  her  hat  is  on  straight,  and  passes  on.  The 
other  looks  into  the  mirror  Intently  and  observes 
something  that  makes  a  deep  and  permanent  im- 
pression upon  him.  He  sees  his  natural  or  nor- 
mal face;*  In  other  words,  he  sees  himself  as  he  was 
created — sinless,  erect,  self-respecting,  with  eyes 
uplifted  toward  God.  He  sees  this  natural  self 
environed  by  law;  for  as  God  Is  a  normal  being,  so 
Is  man,  the  child  of  God.  And  he  sees  that  within 
the  bounds  of  this  law,  a  law  Interwoven  with  the 
very  nerve  and  fiber  of  his  constitution,  he  Is  quite 
free  as  a  child  of  God. 

I.  We  have  here,  at  the  outset,  a  Definition  of 
liberty;  and  this  definition  Involves  a  paradox. 

An  Idea  prevails  In  some  quarters  that  liberty 
and  law  are  mutually  Incompatible;  but  In  this  ex- 

*In  the  margin   this  is  rendered  properly  "the  face  of  his 
birth." 


250  The  Home  Sanctuary 

pression,  "the  law  of  liberty,"  It  Is  suggested  that 
they  are  In  perfect  accord  with  each  other.  How 
can  that  be? 

It  Is  a  common  and  calamitous  mistake  to  as- 
sume that  liberty  means  absolution  from  the  re- 
straints of  law.    Milton  speaks  of  certain  ones — 

Who  bawl  for  freedom  in  their  senseless  mood, 
And  still  revolt  when  truth  would  set  them  free. 

This  was  the  error  of  the  French  revolutionists, 
who  cried,  "Down  with  law,  order,  and  govern- 
ment!" and  paid  the  penalty  In  confusion  worse 
confounded.  No,  my  friend,  liberty  Is  not  license. 
"Go  as  you  please"  Is  not  the  badge  of  a  free  man. 

If  one  were  to  apply  that  definition  to  the  affairs 
of  every-day  life,  what  would  become  of  him  ?  Will 
a  disregard  of  the  laws  of  hygiene  set  one  free? 
Nay,  It  will  bind  one  on  a  rack  and  torture  one  with 
the  fiery  arrows  of  insomnia,  indigestion,  and  all 
the  other  ills  that  human  flesh  is  heir  to. 

Let  him  apply  It  In  the  province  of  his  intel- 
lectual life,  and  where  will  it  land  him?  To  call 
himself  a  "free-thinker"  because  he  defies  the  pre- 
scribed rules  of  thought  Is  as  if  a  skipper  were  to 
Ignore  the  maritime  chart,  run  up  the  black  flag, 
and  become  a  wild  rover  of  the  sea.  The  open 
ports  of  the  Commerce  of  Truth  are  closed  against 
him;  leaving  him  to  wander  over  the  boundless 
void  of  Agnosticism,  where,  as  FIchte  said,  "A 
man  knows  nothing,  not  even  that  he  knows  noth- 
ing." 


'The  Law  of  Liberty"  251 

Nor  is  it  less  disastrous  to  apply  this  conceptipn 
of  freedom  in  the  province  of  the  moral  life.  He 
who  insists  on  living  as  he  pleases,  despite  the  mo- 
ralities, is  far  indeed  from  being  free,  since  he  has 
become  a  very  bondslave  of  the  basest  lusts  and 
passions  of  his  meaner  self. 

We  conclude,  therefore,  that  the  true  definition 
of  liberty  is  not  exemption  from  the  law,  but  per- 
fect obedience  to  it.  The  law  referred  to,  how- 
ever, is  not  an  exotic  law,  not  a  law  promulgated 
by  an  arbitrary  sovereign  sitting  on  a  distant  throne, 
but  the  law  of  the  normal  man  as  made  in  the  like- 
ness of  God. 

Sin  has  swept  us  away  from  our  moorings,  so 
that  we  are  neither  where  nor  what  we  ought  to 
be.  The  literal  meaning  of  the  word  ''transgres- 
sion" is  crossing  the  line.  We  have  lost  our  true 
freedom  in  crossing  the  lines  of  our  normal  life. 
Is  an  engine  free  when  it  leaps  the  track  and  speeds 
across  the  open  country?  Is  it  not  free  rather 
when,  achieving  the  very  object  of  its  being,  it  pur- 
sues its  way  along  the  rails  constructed  for  it?  Is 
a  fish  out  of  water  free?  Why  not?  Because  it 
is  "out  of  its  element."  Man  in  sin  is  precisely  like 
a  fish  out  of  water.  He,  too,  is  out  of  his  element. 
God  intended  him  to  move  as  easily  and  joyously 
on  his  upward  course  as  a  planet  in  its  orbit;  and 
only  here  shall  he  find  his  freedom,  in  this  perfect 
obedience  to  perfect  law. 

II.  Has  this  Definition  of  liberty  ever  been  real- 
ized?   Once,  and  once  only. 


252  The  Home  Sanctuary 

It  was  exemplified  in  the  life  and  character  of 
Christ,  who  boldly  issued  the  challenge,  "Who 
layeth  anything  to  my  charge?"  and  received  from 
his  inquisitor  this  answer,  "I  find  no  fault  in  him 
at  all!"  This  man  has  gone  Into  history  as  the 
Ideal  Man,  by  reason  of  his  absolute  and  perfect 
obedience  to  the  law  of  his  own  being.  For  this 
he  was  called  "the  Son  of  Man,"  as  indicating  what 
a  man  ought  to  be.  The  law  of  liberty  was  per- 
fectly exemplified  in  him. 

He  looked  into  the  Scriptures  and  saw  "his  nat- 
ural face."  In  other  words,  he  saw  himself  with 
the  pathway  of  his  earthly  life  marked  out  before 
him.  He  perceived  that  he  had  been  "sent"  into 
the  world  on  a  definite  errand;  namely,  to  suffer 
and  die  for  our  salvation.  By  the  terms  of  this 
commission  he  was  bound  and  yet  quite  free.  In 
the  volume  of  the  Book,  as  In  a  mirror,  he  saw  his 
life  In  silhouette;  his  birth,  doctrine,  miracles,  buf- 
fetlngs,  rejection,  sufferings  and  death.  "Thus  it 
was  written  of  him." 

He  filled  out  that  silhouette  in  its  minutest  de- 
tails. The  ethical  Imperative  was  upon  him.  The 
keynote  of  his  life  was,  "I  must!" — "Thus  It  is 
written  and  thus  It  must  be." — "The  Son  of  Man 
goeth  as  it  Is  written  of  him." — "All  things  must 
needs  be  fulfilled." — "He  must  needs  go  through 
Samaria." — "The  Son  of  Man  must  be  lifted  up, 
that  whosoever  belleveth  In  him  should  not  perish 
but  have  everlasting  life."  Thus  he  was  Irresistibly 
bound  by  an  eternal  "needs  be";  yet  within  those 


"The  Law  of  Liberty"  253 

bonds  he  was  the  freest  of  the  free,  because  they 
were  "the  cords  of  a  man." 

He  was  constantly  tempted  to  deviate  from  the 
appointed  path;  but  he  swerved  not  a  hair's 
breadth.  When  tempted  by  Satan  In  the  Wilder- 
ness to  accomplish  his  purpose  in  some  other  way, 
his  sufficient  answer  was,  "It  is  written."  When 
tempted  by  the  people  to  accept  the  Messianic 
crown,  he  refused  because  this  was  not  the  ap- 
pointed way.  When  tempted  by  Peter  to  further 
his  plans  by  the  use  of  carnal  weapons,  he  said, 
"Put  up  thy  sword  Into  the  sheath.  How  then 
should  that  be  accomplished  which  Is  written  of 
me?"  When  tempted  by  his  own  flesh,  In  Geth- 
semane,  where  every  tingling  nerve  and  sinew  cried 
out  against  the  cup  of  purple  death,  he,  though 
sweating  as  It  were  great  drops  of  blood,  acquiesced 
in  the  Divine  purpose,  saying,  "O  my  Father,  If  it 
be  not  possible  that  this  cup  should  pass,  thy  will 
not  mine  be  done  !"  Thus  on  he  went,  straight  on, 
with  his  face  set  steadfastly  toward  the  cross.  That 
was  the  destination  of  his  normal  life.  "It  Is 
finished!"  he  cried.  "I  have  finished  the  work 
which  thou  gavest  me  to  do!"  Close  the  book; 
all  Is  fulfilled.  So  runs  the  story  of  the  perfect 
Man. 

Now  this  conformity  of  Christ  to  the  law  of  his 
being  was  so  far  from  being  bondage  that  it  kept 
him  In  the  enjoyment  of  perfect  freedom.  And 
this  was  because  he  did  not  approach  his  task  like 
a  galley-slave  going  to  the  oars,  but  crying:  "Lo, 


254  The  Home  Sanctuary 

I  come !  In  the  volume  of  the  book  it  Is  written,  'I 
rejoice  to  do  thy  will' !" 

III.  /;/  this  Definition  of  liberty  we  have  the 
Secret  of  a  Happy  Life, 

The  moment  a  man  ceases  to  cross  the  Divine 
purpose  and  voluntarily  adjusts  himself  to  the  plan 
marked  out  for  him,  he  becomes  free — 

As  free  as  Nature  first  made  man, 
Ere  the  base  laws  of  servitude  began. 

But  how  shall  we  discover  this  Divine  purpose 
concerning  us?  "Search  the  Scriptures."  Here  is 
the  mirror  in  which  a  man  "beholds  his  natural 
face."  These  are  the  "Sibylline  leaves,"  in  which 
our  highest  destiny  is  revealed.  The  Scriptures 
were  intended  to  show  us  precisely  what  we  ought 
to  be ;  and  to  that  end  they  show  us  precisely  as  God 
made  us.  The  chief  reason  why  Coleridge  believed 
the  Bible  to  be  inspired  was  because,  as  he  said,  "It 
finds  me!"  He  looked  in  the  glass  and  saw  him- 
self there;  not  his  sinful,  abnormal  self,  but  his 
"natural  face";  that  is,  himself  as  God  created  him 
and  intended  him  to  be. 

And,  having  seen  that  outline,  the  business  of  an 
earnest  life  Is  to  complete  it.  The  date  of  a  man's 
conversion  from  sin  to  righteousness  is  when  he 
perceives  this  Divine  scheme  and  hears  Reason 
saying,  "That  is  true,"  and  Conscience  echoing, 
"That  is  right";  and  when  his  Will  starts  up  to  re- 
spond, "So  be  it!"  In  that  moment  his  chains  are 
broken,  and  he  becomes  a  free  man;  that  is,  free 
to  recover  his  lost  estate  and  thus  to  attain  the 


"The  Law  of  Liberty"  255 

noblest  and  best — since  he  alone  is  the  free  man 
whom  the  truth  makes  free.  At  that  instant  of 
rebirth  he  proclaims  his  independence  of  all  law 
whatsoever,  except  the  higher  law,  or  the  law  of  his 
own  being,  which  is,  by  the  same  token,  the  law  of 
the  being  of  his  Father  God. 

He  is  now  at  liberty  to  be  himself;  free  to  work 
his  way  back  to  his  Divine  birthright;  free  to  ac- 
complish the  career  that  was  originally  planned  for 
him. 

His  life  is  thenceforth  like  the  cruise  of  Captain 
Evans,  who  sailed  out  with  the  Oregon  under 
sealed  instructions  during  the  Spanish  War.  He 
knew  nothing  of  the  business  in  hand  until,  out  of 
sight  of  land,  he  opened  those  instructions  and  saw 
his  cruise  mapped  out.  Then  on  he  sailed  in  the 
service  of  his  government,  with  only  a  single 
thought.  A  thousand  trumpets  to  right  and  left 
would  have  called  him  in  vain.  He  had  read  his 
commission  and  must  comply  with  it.  So  runs  the 
purpose  of  an  earnest  life.  It  knows  but  one  law 
— that  law  which  covers  the  whole  sphere  of  duty 
as  set  forth  in  the  Word  of  God. 

He  who  has  learned  that  secret  has  found  the 
deepest  joy  of  living.  "I  will  run  in  the  way  of 
thy  commandments,"  sang  David,  "when  thou 
shalt  enlarge  my  heart."  It  is  the  enlarged  heart 
which  sees  the  Divine  love  at  the  center  of  the  Di- 
vine law;  which  transforms  "bounden  duty"  into 
pleasure  and  hears  in  the  great  word  "Ought"  a 
call  to  the  very  feast  of  God.     To  serve  in  that 


256  The  Home  Sanctuary 

spirit  Is  to  reign.  To  bow  down  thus  Is  to  be  ex- 
alted; and  to  obey  Is  to  be  free.  The  wings  of  a 
life  transfigured  In  this  manner  are  not  like  those 
of  a  monoplane,  which  must  be  laboriously  lifted 
with  a  vast  expenditure  of  energy,  but  like  the 
wings  of  an  eagle,  which  bear  it  aloft  exulting  to 
kindle  Its  eyes  at  the  noonday  sun. 

The  line  of  argument  pursued  thus  far,  when  ex- 
pressed in  terms  of  practical  life,  spells  Success. 
Any  other  conception  of  freedom  leads  to  failure 
In  the  long  run. 

The  struggle  In  the  heart  of  Jean  Valjean  was  at 
this  crossing  of  the  ways.  He  had  escaped  from 
the  galleys  and  was  happy  In  evading  his  pursuers 
until  he  learned  that  another  man,  who  resembled 
him,  had  been  arrested  and  was  In  chains.  Then 
the  great  question  confronted  him:  Should  he  do, 
at  all  hazards,  what  he  knew  to  be  right  ?  Should 
he  give  himself  up  and  return  to  the  Intolerable 
anguish  of  the  old,  weary  days  ?  He  decided  other- 
wise; and  "just  there,"  says  Hugo,  "he  heard  an  In- 
ternal burst  of  laughter!"  All  joy  forsook  him; 
conscience  awoke  and  shook  Its  finger  at  him;  the 
comfort  of  living  was  gone.  He  had  broken  the 
law  marked  out  for  him  as  a  child  of  God.  At 
length,  the  burden  passing  all  endurance,  he  re- 
solved to  confess  his  identity  and  take  the  conse- 
quences. And  "just  there"  was  where  he  saw  "the 
great  light  shining" — a  light  which  was  no  other 
than  the  shining  face  of  God. 

In  the  Bible  we  have  the  biographies  of  two 


"The  Law  of  Liberty'*  257 

Sauls  who  parted  company  at  this  perfect  law.  One 
of  them  was  Saul,  the  King  of  Israel,  who  knew 
quite  well  what  God  expected  of  him  and  yet  de- 
liberately chose  to  carry  out  his  own  selfish  will. 
The  judgment  passed  upon  him  was  this:  "Thou 
hast  rejected  the  Word  of  the  Lord:  wherefore 
he  hath  rent  thy  kingdom  from  thee !"  Many  a 
man  has  lost  his  crown  and  kingdom  of  manhood 
by  insisting  on  having  his  own  way. 

The  other  was  Saul  of  Tarsus,  who  lived  at  odds 
with  the  Divine  plan  until,  on  a  certain  memorable 
day,  he  heard  a  voice  from  heaven  saying,  "It  is 
hard  for  thee  to  kick  against  the  pricks."  He  had 
indeed  found  it  "hard"  to  fight  against  God.  Hard 
is  the  way  of  the  transgressor,  because  he  is  the 
manacled  and  fettered  slave  of  sin.  The  turning 
point  in  the  life  of  this  man  was  when  he  answered 
the  Voice,  saying:  "Lord,  what  wilt  thou  have  me 
to  do?"  The  remainder  of  his  days  were  passed 
in  happy  obedience  to  the  perfect  law,  in  filling  out 
the  silhouette  of  his  normal  face,  revealed  in  that 
vision  as  in  the  mirror  of  God.  And  when  the  end 
came,  though  under  the  flash  of  the  headsman's 
ax,  it  found  him  glorying  in  freedom  and  ready  to 
pass  on.  "I  have  fought  a  good  fight,"  he  cried; 
*'I  have  finished  m.y  course;  I  have  kept  the  faith. 
Henceforth  there  is  laid  up  for  me  a  crown  which 
the  Lord,  the  righteous  Judge,  shall  give  me  at  that 
day!" 

A  kingdom  lost  by  self-will,  or  a  crown  won  by 
subjection  to  the  higher  law — which  shall  it  be? 


258  The  Home  Sanctuary 

To  win  back  the  lost  birthright  of  my  normal 
manhood  Is  to  follow  Christ,  who  alone  was  ab- 
solutely true  to  the  perfect  law  of  liberty.  He 
offers  his  hand  to  the  struggler  who  has  failed,  say- 
ing, "Be  of  good  courage;  thy  sins  be  forgiven 
thee" ;  and  thenceforth  he  walks  with  the  pardoned 
sinner  as  his  Exemplar,  saying,  "Follow  me!  Lo, 
I  am  with  you  alway.  Work  out  your  own  salva^ 
tlon!  Work  it  out  to  the  uttermost  and  best;  for 
It  Is  God  that  worketh  In  you  !"  To  be  at  one  with 
him  Is  to  be  free.  "He  is  the  free  man  whom  the 
Son  makes  free."  And  this  is  to  enter  Into  "the 
glorious  liberty  of  the  children  of  God." 

8.  PRAYER 

1  render  thanks  to  thee,  O  Lord,  for  my  de- 
liverance from  the  bondage  of  sin.  Thou 
hast  not  only  blotted  out  my  transgressions, 
but  promised  to  break  the  chains  of  evil  habit. 
Make  me  willing,  I  pray  thee,  to  accept  In  full 
measure  the  glorious  liberty  of  thy  children. 
Give  me  the  freedom  wherewith  Christ  makes 
free.     Amen. 

9.  HYMN :     "Come,  thou  Fount  of  every  bless- 

Ing." 

10.  BENEDICTION 

Grace  be  unto  thee,  and  mercy  and  peace 
from  God  our  Father  and  Jesus  Christ  our 
Lord.     Amen. 


TWENTIETH  SERVICE 
A  Patchwork  Religion 

1.  INVOCATION 

/T  is  a  wonder,  O  holy  God,  that  a  sinner 
should  be  permitted  to  approach  thee. 
But  thou  hast  invited  me,  and  I  look  for  a 
blessing  In  Jesus'  Name.  Lift  thou  up  the 
light  of  thy  countenance  upon  me,  and  let  thy 
peace,  which  passeth  all  understanding,  come 
into  my  heart;  for  thy  Name's  sake.     Amen. 

2.  HYMN:    "Come,  we  that  love  the  Lord." 

3.  SCRIPTURE  LESSON 

Isaiah  i  :i  1-20. 
Matthew  9  110-26. 

4.  PRAYER 

O  Lord,  thou  hast  searched  me  and  known 
me.  Thou  knowest  my  downsitting  and  mine 
uprising;  thou  understandest  my  thought  afar 
off.  This  makes  me  glad,  because  there  are 
no  barriers  of  misunderstanding  to  be  broken 
down  when  I  approach  thee.  Thou  knowest 
my  sins,  my  shortcomings,  my  blindness  and 
deafness,  my  stumblings,  backslldings,  and 
wanderings:  nevertheless,  thou  lovest  me.     I 

259 


2  6o  The  Home  Sanctuary 

know  thou  lovest  me,  because  thou  earnest  all 
the  way  from  heaven  to  suffer  and  die  for  me. 
I  know  thou  wilt  hear  my  prayer  for  pardon, 
because  thou  didst  bear  the  shame,  penalty, 
and  bondage  of  my  sins  in  thine  own  body 
on  the  bitter  tree.  What  shall  I  render  unto 
thee  for  such  immeasurable  goodness  ?  I  will 
take  the  cup  of  salvation  and  pay  unto  thee 
my  solemn  vows.  Make  me  obedient  to  thy 
holy  will,  ready  to  do  or  to  suffer  as  pleaseth 
thee.  And  what  I  ask  for  myself  I  ask  for 
thy  people  everywhere.  Give  them  some 
measure  of  thy  self-denying  passion  for  souls. 
As  thou  wast  sent  by  the  Father  to  seek  and 
to  save,  so  hast  thou  sent  them.  Let  the  feet 
of  thy  disciples  be  swift  to  run  and  their  hands 
eager  to  help.  Prosper  thy  work,  O  Lord, 
and  hasten  the  coming  of  thy  Kingdom ;  to  the 
glory  of  thine  adorable  Name.     Amen. 

5.  HYMN:   "Go,  labor  on,  spend  and  be  spent.'' 

6.  OFFERING 

7.  THE  SERMON 

A  Patchwork  Religion 

**No  man  putteth  a  piece  of  undressed  cloth 
upon  an  old  garment;  for  that  which  should  fill 
it  up  taketh  from  the  garment,  and  a  worse  rent 
is  made."     (Matt.  9:  16.) 

A  PLAIN  truth  is  here  put  in  a  homely  way.    No 
man,  that  Is,  no  sensible  man,  would  undertake  to 


A  Patchwork  Religion  261 

repair  an  old  garment  with  a  patch  of  unfuUed 
cloth,  because  the  patch  by  shrinking  would  only 
widen  the  rent,  and  the  tailor  would  have  his  labor 
in  vain. 

But  the  religious  leaders  of  the  Jews  were  dis- 
posed to  do  this  very  thing.  They  would  cheerfully 
have  fallen  in  with  the  teachings  of  Jesus,  had  he 
been  willing  to  concede  that  his  Gospel  was  a  mere 
addendmn  to  their  ceremonial  religion.  They 
wanted  a  patchwork  religion ;  but  Jesus  would  have 
no  such  religion. 

The  thing  was,  in  the  nature  of  the  case,  utterly 
impossible ;  for  the  Gospel  is  not  a  sort  of  galvan- 
ism, but  life  out  of  death. 

It  is  no  hyperbole  to  speak  of  the  sinner  as  being 
"dead  in  trespasses  and  sins."  What  do  we  mean 
by  physical  death?  Why  do  we  say  of  a  man  in 
his  shroud  that  he  is  dead?  Every  particle  that 
natural  science  could  take  cognizance  of  is  there; 
every  atom  of  lime,  carbon,  and  phosphorus  that 
entered  into  his  physical  constitution.  But  some- 
thing has  gone  out  of  it.  What  has  gone  out  of  it? 
Physical  life.  How  do  we  know  that  ?  Because  the 
man  can  no  longer  perform  his  physical  functions. 
He  has  eyes,  but  he  can  not  see;  ears,  but  he  can  not 
hear;  a  heart,  but  his  pulse  no  longer  beats. 

In  like  manner,  when  the  sinner  is  spoken  of  as 
"dead,"  it  is  meant  that  he  is  incapable  of  per- 
forming the  functions  of  spiritual  life.  His  brain, 
conscience,  will,  and  heart  have  no  motion  toward 
God.    Tell  him  the  story  of  the  Cross  and  he  sheds 


262  The  Home  Sanctuary 

no  tears,  feels  no  gratitude,  has  no  personal  Interest 
In  It. 

Just  here  Christ  enters,  saying:  "I  am  come  that 
ye  who  are  thus  dead  may  have  life."  This  Is  the 
godspel,  the  "good  news."  The  moment  a  sinner 
comes  Into  vital  touch  with  Christ  by  faith,  he  Is 
reanimated — that  is,  "regenerated" — under  the  in- 
fluence of  the  Spirit.  It  Is  not  enough  to  put  a 
placard  on  the  breast  of  such  a  man,  saying,  "Be- 
hold, he  lives!"  He  must  be  "quickened  from  the 
dead."  So  said  Jesus,  "Except  a  man  be  born  again 
he  can  not  enter  Into  the  kingdom  of  God." 

The  Jews  were  not  alone  In  their  desire  for  a 
patchwork  religion.  The  Neoplatonlsts  of  the 
early  Church  undertook  In  like  manner  to  combine 
the  Gospel  with  Greek  philosophy.  And  they  have 
had  successors  all  along  the  ages. 

A  "New  Theology"  of  this  sort  Is  now  being  ex- 
ploited In  certain  quarters.  As  a  matter  of  fact, 
however,  there  Is  nothing  new  about  It.  There  Is 
not  an  Item  In  the  New  Theology  that  has  not  been 
current  In  former  times.  And  whatever  phase  It 
assumes  It  Invariably  Involves  a  practical  denial 
both  of  sin  as  spiritual  death,  and  of  the  Gospel  as 
the  power  of  an  endless  life. 

I.  One  form  of  the  New  Theology,  so  called,  is 
Antitheism. 

It  would  hardly  do  to  call  It  Atheism,  since  It  Is 
advocated  within  the  Church ;  but  It  Is,  to  all  Intents 
and  purposes,  a  denial  of  God. 

It  sometimes  takes  the  name  of  "Ethical  Cul- 


A  Patchwork  Religion  263 

ture.''  In  this  case  It  emphasizes  the  duty  of  build- 
ing character,  or  making  the  most  of  one's  self. 
But  not  even  this  alluring  form  of  selfishness  can 
express  the  substance  of  the  Gospel,  since  its  primal 
precept  is  "Look  out  for  Number  One." 

At  other  times  it  appears  under  the  name  of 
''Altruism,"  or  Benevolence.  Now  it  emphasizes 
the  duty  of  each  man  toward  the  next  man.  Its 
cabalistic  phrase  is  "Look  out  for  Number  Two." 
And  this  usually  refers  not  to  the  spiritual  but  to 
the  physical  needs  of  the  other  man. 

In  both  cases  it  will  be  observed  that  there  is  a 
practical  elimination  of  God.  Not,  of  course,  that 
God  is  denied:  But  his  influence  Is  reduced  to  a 
minimum  so  low  that,  as  Laplace  said  of  his  system 
of  astronomy,  "We  can  manage  to  get  on  without 
Him."  He  is  not  needed  to  account  for  the  present 
order  of  things,  because  the  present  order  of  things 
is  accounted  for  by  the  calm  and  uninterrupted 
processes  of  natural  law.  He  is  not  needed  to  work 
miracles,  since  miracles  are  discredited,  both  those 
of  Scripture  and  others.  It  is  true  that  God  is  not 
formally  renounced  or  disavowed;  but  Theism  is 
used  as  a  mere  conventional  patch  to  cover  a  hole 
that  would  otherwise  expose  the  nakedness  of  the 
system.  It  need  scarcely  be  said  that,  within  the 
philosophy  of  Christ,  such  a  bowing  of  God  off 
the  premises  is  impossible,  since  he  is  first,  last, 
midst  and  all  in  all. 

II.  A  second  phase  of  the  New  Theology  is 
Legalism, 


264  The  Home  Sanctuary 

We  can  conceive  of  but  two  plans  of  salvation. 

One  is  salvation  under  the  Law.  The  Law  is 
good  as  far  as  it  goes.  "He  that  keepeth  it  shall 
live  by  It."  But  suppose  the  Law  Is  broken,  what 
then?  The  result  Is  sin.  The  sinner  is  still  under 
the  Law,  and  Its  sentence  passes  upon  him,  "The 
soul  that  sinneth  It  shall  die!"  This  Is  spiritual 
death  or  alienation  from  God. 

The  Law  Is  a  hard  taskmaster.  So  far  as  par- 
don is  concerned,  it  Is  Impossible.  "By  the  deeds 
of  the  law  shall  no  flesh  be  justified."  To-day's 
obedience  can  not  expiate  the  disobedience  of  yes- 
terday; any  more  than  paying  cash  from  now  on 
will  cancel  the  accrued  debts  of  a  bankrupt.  The 
young  man  who  came  to  Jesus  Inquiring  the  way 
of  eternal  life  protested  that  he  had  tried  earnestly 
to  keep  the  Commandments  from  his  youth  up : 
nevertheless,  conscious  of  some  mortal  deficiency, 
he  was  moved  to  cry,  "What  lack  I  yet?"  What 
was  It  that  he  lacked?  The  assurance  of  pardoned 
sin.  And  pardon  of  sin  the  Commandments  can 
not  give.  Unless  there  be  an  Interposition  from 
some  quarter,  the  sinner  Is  left  to  expiate  his  sin. 
The  Law  works  both  ways :  "he  that  doeth  the  Law 
shall  live  by  the  Law";  and,  conversely,  he  that 
breaketh  the  Law  shall  die  by  It. 

The  other  plan  of  salvation  is  under  Grace. 
Grace  and  gratis  are  cognate  words.  To  believe 
In  Christ,  who  was  "wounded  for  our  transgres- 
sions," Is  to  be  "healed  by  his  stripes" — healed 
"without  money  and  without  price."     Our  sins  are 


A  Patchwork  Religion  265 

blotted  out,  sunk  in  the  depths  of  an  unfathomable 
sea,  where  God  shall  remember  them  no  more 
against  us.  On  what  condition?  Faith;  that  is,  ac- 
ceptance of  the  gift.  So  it  is  written,  "There  is 
therefore  now  no  condemnation  to  them  which  are 
in  Christ  Jesus.  For  the  Law  of  the  Spirit  of  life 
in  Christ  Jesus  made  me  free  from  the  Law  of  sin 
and  death.  For  what  the  Law  could  not  do,  in  that 
it  was  weak  through  the  flesh,  God,  sending  his  own 
Son  in  the  likeness  of  sinful  flesh  and  for  sin,  con- 
demned sin  in  the  flesh :  that  the  ordinance  of  the 
Law  might  be  fulfilled  in  us."  Thus  the  Law, 
which  is  otherwise  a  hard  taskmaster,  becomes  "a 
schoolmaster  to  lead  us  to  Christ." 

But  there  is  no  Grace  in  the  philosophy  of  Legal- 
ism. In  so  far  as  Grace  is  recognized  at  all,  it  is  a 
mere  patch  on  morality.  If  heaven  is  ever  won,  it 
must  be  won  by  personal  merit.  Far  be  it  from 
those  who  speak  after  this  manner  to  deny  the 
Grace  of  God!  The  full  meaning  of  pardon  and 
the  imputation  of  Christ's  righteousness  is  simply 
explained  away;  and  this  is  done  so  effectively  that 
the  sinner  is  left  to  the  cold  mercies  of  the  broken 
Law. 

III.  The  third  phase  of  the  ''New  Theology'' 
is  Liberalism;  so  called,  apparently,  because  of  the 
great  liberties  which  it  takes  with  Truth  as  revealed 
in  the  Word  of  God. 

I  know  of  only  two  ways  of  arriving  at  truth; 
one  by  revelation,  and  the  other  by  Invention. 

The  Christian  who  believes  In  Revelation  rests 


266  The  Home  Sanctuary 

on  the  authority  of  the  Word  of  God.  To  him  a 
"Thus  saith  the  Lord"  is  final.  He  professes  to 
accept  the  Bible  as  his  "infallible  rule  of  faith  and 
practice,"  and  acts  accordingly.  He  comes  to  it  like 
a  "prospector"  with  a  pick  on  his  shoulder  search- 
ing for  truth.  He  does  not  expect  to  make  gold, 
or  to  invent  it,  or  to  develop  it  out  of  his  inner  con- 
sciousness— only  to  discover  it.  He  believes  the 
gold  is  there  before  striking  a  blow  of  the  pick; 
and  he  pursues  his  quest  under  the  direction  of  his 
Master,  who  said,  "Search  the  Scriptures  because  in 
them  ye  think  ye  have  eternal  life;  and  these  are 
they  which  bear  witness  of  me." 

The  "liberal,"  on  the  other  hand,  "makes  his 
final  appeal,"  not  to  the  Scriptures,  but  to  his  own 
"inner  consciousness."  This  makes  truth  not  a  dis- 
covery, but  an  invention;  and  every  man  must  in- 
vent it  for  himself.  He  is  like  an  alchemist  who 
does  not  go  out  among  the  hills  prospecting  for 
gold,  but  shuts  himself  up  in  his  laboratory,  with 
crucible  and  chemicals,  and  proposes  to  manufac- 
ture it. 

Of  course  Liberalism  does  not  renounce  the 
Bible;  on  the  contrary,  it  professes  to  receive  it, 
but  not  as  an  infallible  rule  of  faith  and  practice, 
nor  as  ultimate  authority  concerning  anything. 
It  accepts  it  as  a  patch  put  on  personal  opinion  to 
cover  a  bad  rent  in  the  spiritual  wardrobe  of  the 
free-thinker.  Thus  the  Scriptures  are  an  old  wine- 
skin, into  which  one  pours  the  product  of  his 
inner  consciousness,  with  the  result  that  the  wine- 


A  Patchwork  Religion  267 

skin  breaks  and  the  wine  runs  out..  The  attitude 
of  the  truth-seeker  in  this  case  is  as  hopeless  as  was 
that  of  Theodore  Parker  who,  on  being  reminded 
of  what  the  Scriptures  said  with  reference  to  a 
vexed  question  in  theology,  is  reputed  to  have  said : 
^'I  do  not  propose  to  accept  that  statement  on  the 
authority  of  any  such  person  as  God." 

IV.  The  fourth  and  only  remaining  phase  of 
the  ''New  Theology^'  to  which  reference  need  be 
made^  is  Ceremonialism. 

We  are  familiar  with  two  forms  of  religion  in 
these  days.  One  of  them  has  been  called  '^Churchi- 
anity";  the  other  is  Christianity.  The  former 
consists  in  outward  form,  the  latter  in  an  inward 
life. 

Far  be  it  from  me  to  say  aught  against  the 
Church.  It  would  not  have  been  founded  and 
fostered  by  Christ  had  he  not  intended  that  all  who 
truly  love  and  follow  him  should  come  into  organic 
connection  with  it.  The  Church  is  his  Bride;  and 
those  who  hastily  criticise  the  Church  would  do 
well  to  inquire  whether  the  Bridegroom  is  pleased 
with  their  criticisms.  It  remains,  however,  that  to 
depend  on  Church-membership  for  salvation  is  the 
extreme  of  folly.  One  may  be  in  the  Church  and 
not  of  it.  One  may  call  himself  a  Christian  with- 
out being  in  vital  touch  with  Christ.  The  Pharisees 
were  the  best  Church-members  of  their  time;  yet 
they  were  spoken  of  as  "whited  sepulchers,  fair 
without  but  within  full  of  dead  men's  bones  and  all 
uncleanness."     Sacraments  save  no  souls.     For  an 


^68  The  Home  Sanctuary 

unregenerate  man  or  woman  to  come  into  the 
Church  gives  no  guarantee  of  having  passed  from 
death  unto  hfe. 

For  Christianity  is  Life.  "The  letter  killeth, 
but  the  Spirit  giveth  hfe."  Profession  is  one  thing, 
regeneration  is  another.  The  man  who  enters  the 
church  without  expecting  to  be  saved  by  it,  but  be- 
cause he  is  saved  and  desires  to  ally  himself  with 
the  great  fellowship  of  those  who  are  bound  to- 
gether by  a  common  purpose  to  live  for  Christ,  Is 
not  simply  a  ''professor"  but  a  follower  of  Christ. 
Such  a  man  is  '^alive  toward  God." 

It  Is  to  be  feared,  however,  that  there  are  some 
In  our  churches  who  make  their  Christianity  a  mere 
patch  on  Church-membership;  who  put  their  real 
reliance  not  In  having  their  lives  hid  with  Christ  In 
God,  but  In  having  their  names  on  the  roster  as 
''members  of  the  church  in  good  and  regular  stand- 
ing." A  hope  like  this  is  not  only  frail,  but  unde- 
pendable  as  a  spider's  web. 

It  means  something  to  be  a  Christian;  something 
very  true  and  serious.  It  means,  to  begin  with,  an 
absolute  and  unreserved  surrender  to  Christ,  In  pur- 
suance of  his  word,  "No  man  can  serve  two  mas- 
ters." It  means  the  sense  of  free  pardon  as  against 
all  works  of  both  the  moral  and  the  ceremonial  law. 
It  means  sanctification  by  the  Spirit  as  against  all 
cherished  sin;  in  other  words,  loyal  and  faithful 
service  In  co-operation  with  the  Spirit  of  God. 

Our  religion  is  an  exclusive  one;  as  exclusive  as 
light  is  exclusive  of  darkness;  as  momentum  Is  ex- 


A  Patchwork  Religion  269 

elusive  of  Inertia;  as  life  Is  exclusive  of  death. 
There  can  be  no  patchwork  In  these  premises.  It 
would  be  as  wise  to  suggest  that  light  is  a  patch 
put  upon  darkness.  At  the  rising  of  the  sun  all 
shadows  flee,  like  ghosts  across  the  hills.  So  at  the 
coming  of  Christ  everything  else  goes.  He  is  made 
unto  us  wisdom  and  righteousness,  sanctification 
and  redemption.  He  fills  the  horizons  of  life. 
He  becomes  all  in  all. 

The  man  who  was  found  at  the  Marriage  Sup- 
per without  the  robe  which  the  king's  chamberlain 
had  provided  for  all  guests,  was  reproved  by  the 
king.  In  this  wise:  "How  camest  thou  in  hither  not 
having  on  the  wedding  garment?"  To  have  an- 
swered, "My  robe  is  of  the  finest,  and  is  adorned 
with  jewels,"  would  have  been  foolishly  vain.  How 
much  less  valid  would  be  the  excuse  of  one  who 
should  Intrude  upon  the  heavenly  feast  in  a  patch- 
work garment,  where  the  guests  are  clothed  In  fine 
linen,  clean  and  white;  of  whom  It  is  written, 
"These  are  they  that  come  out  of  the  great  tribula- 
tion, and  they  w^ashed  their  robes  and  made  them 
white  in  the  blood  of  the  Lamb." 

8.  PRAYER 

O  Lord,  deliver  me  from  vain  show  and 
pretense  In  my  religious  life.  Give  me  a  sin- 
cere desire  for  truth  and  righteousness.  Plant 
my  feet  on  the  King's  highway;  lead  me  clear 
to  heaven's  gate;  and  grant  me  an  abundant 


270  The  Home  Sanctuary 

entrance,    in    the    name    of    my    Redeemer. 
Amen. 

9.  HYMN:     'Take  my  life  and  let  it  be  conse- 

crated, Lord,  to  thee." 

10.  BENEDICTION 

The  grace  of  the  Lord  Jesus  Christ,  the 
love  of  God,  and  the  communion  of  the  Holy 
Ghost  be  with  you.    Amen. 


TWENTY-FIRST  SERVICE 

Bad  Habits 

1.  INVOCATION 

J^LESSED  Lord,  enable  me  to  worship  thee 
jD  aright  In  praise  and  prayer.  Open  unto 
me  the  Scriptures,  and  help  me  so  to  read, 
mark,  learn,  and  Inwardly  digest,  that  by  pa- 
tience and  the  comfort  of  thy  Holy  Word  I 
may  embrace  and  ever  hold  fast  the  blessed 
hope  of  everlasting  life  which  thou  hast  given 
In  Jesus  Christ.    Amen. 

2.  HYMN:     "How   sweet   the   name   of   Jesus 

sounds!" 

3.  SCRIPTURE  LESSON 

Proverbs  i  :  10-23. 
Matthew  5  :i-i6. 

4.  PRAYER 

I  give  thee  hearty  thanks,  most  merciful 
Father,  for  all  thy  goodness.  If  I  were  to 
count  thy  blessings,  lo !  they  are  like  the  sands 
of  the  seashore  for  multitude.  But  best  and 
greatest  Is  thine  unspeakable  gift  of  salvation 
271 


272  The  Home  Sanctuary 

In  Christ.  Love  so  amazing,  so  divine,  de- 
mands my  soul,  my  life,  my  all.  Forgive  my 
sins,  I  pray  thee,  for  the  sake  of  him  on  whom 
were  laid  the  iniquities  of  all.  I  confess  that 
I  have  not  only  broken  thy  holy  Law,  but 
have  come  short  of  thy  glory  continually. 
Have  mercy.  Lord;  O  Lord,  forgive;  let  a 
repenting  rebel  live.  I  am  a  great  sinner,  but 
thou  art  a  great  Saviour;  wherefore  I  confi- 
dently look  to  thee  for  pardon  and  for  sus- 
taining grace.  Keep  back  thy  servant  hence- 
forth from  presumptuous  sins;  let  them  not 
have  dominion  over  me.  Break  the  chains  of 
evil  habit  and  safeguard  me  against  my  be- 
setting sins.  Show  me  the  footprints  of  the 
faultless  Son  of  Man,  and  enable  me  to  fol- 
low them.  Thou  knowest  my  heart;  search 
me  and  see  if  I  desire  not  to  run  in  the  way 
of  thy  commandments.  Give  me  all  the 
graces  of  character,  that  in  my  walk  and  con- 
versation I  may  adorn  the  doctrine  of  Christ; 
crown  them  with  charity  without  which  a 
Christian  profession  Is  as  sounding  brass  or 
a  tinkling  cymbal.  The  sum  of  my  desires  is 
to  be  like  Christ.  Let  his  mind  be  in  me. 
And  let  all  who  belong  to  his  great  household 
be  like  minded  with  him.  So  let  righteous- 
ness prevail  among  thy  people,  and  through 
them  overspread  the  earth.  And  to  thy  great 
Name,  O  ever-blessed  Triune  God,  shall  be 
eternal  praise.     Amen. 


Bad  Habits  273 

5.  HYMN:    "Am  I  a  soldier  of  the  Cross?" 
7.  THE  SERMON 

Bad  Habits 
"Can  the  Ethiopian  change  his  skin,  or  the 
leopard  his  spots  ?  then  may  ye  also  do  good  that 
are  accustomed  to  do  evil."     ( Jer.  13  :  23.) 

Now  this  Is  everybody's  sermon.  Its  subject  is 
''Bad  Habits";  and  we  all  have  them. 

In  some  they  are  more  conspicuous  than  in 
others.  The  drunkard,  for  example,  bears  a  plac- 
ard before  and  behind  him,  like  a  "sandwich 
man" ;  and  his  breath  cries  aloud,  "Fve  been  drink- 
ing; look  at  me!"  And  this  Is  only  one  of  a  long 
catalogue  of  vices  that  redden  the  eyes  and  seethe 
the  flesh. 

On  the  other  hand,  there  are  vices  such  as  envy, 
avarice,  and  sordldness,  that  dress  well,  walk  erect, 
and  pass  as  eminently  respectable;  but  let  no  such 
sinner  look  askance  at  drabs  and  drunkards,  say- 
ing: "God,  I  thank  thee  that  I  am  not  as  these!" 
For  God's  thoughts  are  not  as  our  thoughts,  and  he 
has  given  us  to  understand  quite  clearly  that  vulgar 
sins  and  respectable  sins  are  alike  in  his  eyes. 

The  word  "habit"  has  In  It  the  sum  and  sub- 
stance of  my  sermon.  It  comes  from  the  Latin 
habere,  meaning  "to  have."  A  habit  Is  a  thing 
that  grips  us,  fits  us.  There  Is  a  figure  of  singular 
felicity  In  the  word,  which  makes  It  applicable  to 
both  clothes  and  character.  A  habit  of  riding  Is 
not  synonymous  with  "a  riding  habit";  but  the 
word  describes  them  equally  well.    We  wear  our 


274  The  Home  Sanctuary 

habits  as  we  wear  our  clothes;  yet,  there  are  some 
differences  worth  noting. 

For  one  thing,  we  can  not  acquire  our  habits  as 
we  do  our  clothes. 

We  can  not  buy  them  either  "ready-made"  or 
*'made-to-order."  One  may  get  a  reputation  in 
this  manner  at  any  newspaper  office,  but  not  a 
character ;  for,  while  a  character  is  an  outfit  of  habit, 
a  reputation  Is  only  what  people  say  about  us.  The 
latter  is  provided  by  our  neighbors,  whether  we 
will  or  not;  but  the  former  is  always  home-made. 
Here  every  man  Is  his  own  tailor. 

The  making  begins  with  a  single  act,  which  by 
successive  repetitions  grows  into  a  "habit,"  custom, 
or  "costume,"  so  that  we  put  it  on  and  wear  it. 
There  is  a  reference  to  this  process  in  the  familiar 
saying,  "Sow  an  act  and  reap  a  habit;  sow  a  habit 
and  reap  a  character;  sow  a  character  and  reap  a 
destiny,"  and  also  In  Shakespeare's  words,  "How 
use  doth  breed  a  habit  In  a  man!" 

Take  profanity,  for  example,  w^hich  is  the  mean- 
est and  most  gratuitous  of  common  sins.  The  first 
time  a  profane  person  takes  the  name  of  God  in 
vain.  It  shocks  and  startles  him;  but,  after  years 
of  practice,  the  oath  easily  dribbles  from  his  lips. 

Or,  take  avarice.  No  man  Is  born  a  miser.  He 
begins  with  the  gripping  of  his  first  dollar  when  he 
cries,  "It  Is  mine,  and  I  mean  to  keep  it !"  He  gets 
and  saves  and  hoards  until  at  length,  his  soul  turns 
yellow,  and  he  looks  with  jaundiced  eyes  upon  the 
yellow  god. 


Bad  Habits  275 

Or,  take  drunkenness.  The  youth  who  has  re- 
cently left  home,  on  yielding  to  the  temptation  of 
the  first  glass,  sees  a  viper  at  the  bottom  of  it,  and 
hears  his  mother's  voice  saying,  "Look  not  upon 
the  wine  when  it  is  red."  It  was  so  with  Robert 
Burns  when  he  first  met  Souter  Johnny  in  Tam 
O'Shanter's  Inn.  The  glass  of  spirits  burned  his 
throat.  But  as  time  passed  the  appetite  grew  upon 
him  so  that  he  was  finally  moved  to  say,  "If  there 
were  a  barrel  of  rum  in  one  corner  of  this  room 
and  a  loaded  cannon  in  the  other,  I  would  risk  the 
mortal  danger  to  get  my  glass  of  rum." 

Or  take  sensuality.  The  first  tirr.e  you  attended 
the  theater  and  saw  an  unclean  play,  do  you  remem- 
ber how  you  flushed  to  the  roots  of  your  hair?  But 
you  have  grown  accustomed  to  that  sort  of  thing : 
so  that  now  it  would  take  a  good  deal  to  make  you 
change  color,  wouldn't  it? 

Or  take  unbelief.  You  were  educated  in  a  Chris- 
tian household,  where  reverence  was  paid  to  sacred 
things.  The  first  time  you  heard  the  denial  of  God 
or  of  God's  Word,  of  Christ  or  his  Atonement, 
your  soul  rose  up  in  arms;  but  you  have  been  read- 
ing flings  at  religion  in  the  newspapers  and  else- 
where so  long  that  you  now  take  them  as  a  matter 
of  course,  and  do  not  hesitate  yourself  on  occasion 
to  make  light  of  religious  things.  So  true  is  It  that 
use  doth  breed  a  habit  in  a  man.    Vice  is,  indeed — 

A  monster  of  so  frightful  mien 
As  to  be  hated  needs  but  to  be  seen ; 
Yet,  seen  too  oft,  familiar  with  her  face: 
We  first  endure,  then  pity,  then  embrace. 


276  The  Home  Sanctuary 

It  is  thus  that  we  make  our  moral  outfit,  like  a  suit 
of  clothes,  and  put  it  on  and  feel  more  and  more 
comfortable  as  we  wear  it. 

But  there  is  another  point,  whereat  our  morals 
differ  from  our  clothes;  to  wit,  we  can  not  dispose 
of  them  at  will. 

It  is  easy  enough  to  say,  "I  will  quit,"  but  not  so 
easy  to  do  it.  There  is  truth  in  the  old  saying, 
"Hell  is  paved  with  good  resolutions,"  as  many  a 
malefactor  has  discovered  to  his  sorrow.  And  even 
if  it  were  possible  to  make  an  end  of  one  abomi- 
nable thing,  where  would  be  the  gain,  so  long  as  the 
root  of  evil  remains  in  us?  It  is  like  cutting  back 
a  thorn-bush,  only  to  have  the  strength  of  the  am- 
putated twig  show  itself  in  a  more  vigorous  growth 
at  some  other  point.  For  habit  is  simply  an  out- 
growth of  sin;  and  good  resolutions  are  mere  local 
applications  that  do  not  reach  the  seat  and  center 
of  it. 

Nor  can  a  had  habit  he  worn  out. 

On  the  contrary,  the  longer  we  wear  it  the  bet- 
ter it  wears.  And  the  longer  we  wear  it  the  better 
it  fits.  It  adjusts  itself  like  a  garment  to  the  creases 
and  sinuosities  of  mind  and  conscience;  so  that 
whereas  it  chafed  at  first  it  now  "fits  like  a  glove,'* 
as  we  say,  and  "is  as  easy  as  an  old  shoe."  The 
older  it  grows  the  better  we  like  it.  Custom  be- 
comes "second  nature."  That  which  once  required 
an  effort  is  done  at  length  without  thought  and  in- 
voluntarily. 

One  of  the   riders  in  a  recent  bicycle  race  at 


Bad  Habits  277 

Madison  Square.  Garden  fell  asleep  on  the  fifth 
day,  and  kept  moving  automatically  around  the 
course.     Such  is  the  force  of  habit. 

A  missionary,  engaged  in  rescue  work  among 
the  criminal  classes,  succeeded  in  bringing  a  con- 
firmed pickpocket  to  repentance.  After  years  of 
earnest  effort  to  reform,  with  occasional  lapses  into 
his  besetting  sin,  the  man  lay  dying.  As  the  mis- 
sionary was  making  the  last  prayer  at  his  bedside 
he  heard  the  dying  man  whisper,  "Look  out  for 
your  watch!"  and  found  that  the  man's  hand  was 
stealthily  moving  toward  it.  Thus  was  the  ruling 
passion  strong  in  death. 

But  perhaps  our  bad  habits  will  die  with  us? 
Impossible !  I  remember  a  saint  grown  gray  in  the 
service  of  Christ,  who  was  fond  of  singing,  as  the 
shadows  fell — 

The  day  is  past  and  gone, 

The  evening  shades  appear; 
Oh,  may  we  all  remember  well 

The  night  of  death  draws  near. 
We  lay  our  garments  by, 

Upon  our  beds  to  rest; 
So  death  will  soon  disrobe  us  all 

Of  what  Is  here  possessed. 

But  we  can  not  lay  off  our  bad  habits  at  death  as 
"we  lay  our  garments  by."  Having  become  our 
"second  nature"  they  must  go  with  us  into  the  life 
beyond. 

They  are  like  the  robe  of  Nessus  which  was 
dipped  In  the  blood  of  the  hydra  and  given  to  Her- 
cules by  his  wife.     At  first  It  was  not  uncomforta- 


278  The  Home  Sanctuary 

ble;  but  presently  when,  the  poison  having  pene- 
trated his  body,  he  would  have  divested  himself  of 
It,  he  found  that  it  had  become  so  interwoven  with 
his  nerves  and  sinews,  that,  driven  to  despair,  he 
lighted  his  funeral  pyre  and  died  in  the  vain  effort 
to  destroy  the  fatal  garment. 

The  thing  that  we  call  death  is  not  revolution- 
ary; it  is  simply  the  separation  of  soul  and  body. 
A  man  then  moves  out  of  the  house  which  he  had 
been  living  in;  and  all  that  is  himself  passes  on. 
Wherefore  It  is  written,  "He  that  is  righteous  let 
him  be  righteous  still,  and  he  that  is  holy  let  him  be 
holy  still;  he  that  Is  unjust  let  him  be  unjust  still, 
and  he  that  Is  filthy  let  him  be  filthy  still." 

And  after  that,  what?  Every  one  "to  his  own 
place" ;  that  Is,  to  the  place  for  which  his  habits  and 
aptitudes,  or.  In  other  words,  his  character,  shall 
have  fitted  him.  It  Is  related  of  Casper  Hauser 
that,  having  been  born  in  a  dungeon  and  confined 
there  without  light  from  the  outer  world  until  his 
seventeenth  year,  he  was  then  released  only  to  find 
that  the  light  smote  upon  his  eyes  with  an  insuffer- 
able pain,  and  the  sounds  of  the  streets  fell  like  a 
crash  of  thunder  in  his  ears;  so  that  he  begged  to 
be  taken  back  to  prison,  because  the  dismal  silence 
and  solitude  were  more  tolerable  than  the  comforts 
of  freedom  and  normal  life. 

The  reason  why  the  thought  of  death  Is  terrible 
to  many  Is  not  because  it  ushers  us  into  the  un- 
known, but  because  it  ends  probation  by  crystalliz- 
ing character  and  so  "fixes  us  in  an  eternal  state." 


Bad  Habits  279 

As  the  tree  falleth,  so  also  must  It  lie.  Eternity 
finds  us  as  death  leaves  us.  The  soul  must  needs, 
therefore,  go  to  its  own  place.  The  gates  of  heaven 
are  always  open;  but  those  who  wander  in  outer 
darkness  would  find  only  an  added  misery  were 
they  to  enter  in.  To  such  as  are  confirmed  In  sin 
there  must,  of  necessity,  be  one  place  more  Insuf- 
ferable than  hell;  that  place  is  heaven,  where  truth 
and  righteousness  prevail  and  all  are  engaged  in  the 
pure  worship  of  God. 

It  would  appear  that  the  case,  then.  Is  a  des- 
perate one.  If  a  character  made  up  of  evil  habits 
can  not  be  laid  aside  at  will,  nor  worn  out,  nor  re- 
moved by  death,  what  shall  the  sinner  do?  There 
Is  obviously  nothing  to  be  done  but  to  call  upon 
God.  Our  extremity  Is  his  opportunity.  It  was 
because  there  was  no  eye  to  pity  and  no  arm  to  save 
that  God  made  bare  his  arm  on  Calvary  In  our  be- 
half. His  only-begotten  Son  came  to  break  every 
chain  and  bid  the  oppressed  go  free.  He  who  lifts 
up  his  eyes  to  the  hills.  In  his  extremity,  will  find 
that  the  things  that  are  impossible  with  men  are 
possible  with  God. 

The  first  thing  that  God  does  to  help  the  man 
who,  through  Indulgence  In  evil  habits,  has  brought 
himself  to  a  hopeless  state.  Is  to  blot  out  his  sin. 
And  nothing  further  Is  possible  until  this  has  been 
done.  For  though  a  man  were  set  upon  his  feet, 
proof  against  all  possibility  of  further  sin,  the  rec- 
ord of  the  mislived  past  would  still  remain  against 
him.     That  reckoning  must  be  met;  and  what  a 


2  8o  The  Home  Sanctuary 

hopeless  handicap  Is  here  to  him  who  would  set 
forth  upon  a  career  of  holy  living!  But  "come 
now,  saith  the  Lord,  and  let  us  reason  together; 
though  your  sins  be  as  scarlet,  they  shall  be  as 
white  as  snow,  and  though  they  be  red  like  crim- 
son they  shall  be  as  wool."  Blessed  be  the 
fountain  of  blood!  The  handicap  Is  off!  The 
ball  and  chain  are  removed !  Here  is  no  pris- 
oner out  on  ticket-of-leave,  but  a  sinner  pardoned 
and  set  free.  There  Is  now  no  condemnation  to 
them  that  are  in  Christ  Jesus.  God  has  so  forgiven 
the  past  that  he  will  remember  It  no  more  against 
us. 

The  next  thing  that  Christ  does  Is  to  enable  us  to 
get  the  better  of  our  evil  tendencies.  He  grants  us 
his  continual  presence,  saying,  "Lo,  I  am  with  you 
alway."  He  buttresses  our  weakness  with  omnip- 
otence, so  that  we  are  able  to  say,  "When  I  am 
weak,  then  am  I  strong,  because  the  power  of  God 
resteth  upon  me." 

And  still  further  he  supplants  the  evil  habits  with 
new  and  better  ones.  In  this  is  Illustrated  what 
Chalmers  calls  "the  expulsive  power  of  a  new  affec- 
tion." Our  Lord  gives  us  better  work  to  do.  He 
puts  a  sickle  in  our  hands  and,  pointing  to  the  vine- 
yard, says,  "Go  work  to-day."  The  "old  man  of 
sin"  grows  weaker  as  "the  new  man  In  Christ 
Jesus"  grows  stronger.  The  old  character  fades 
out  as  the  new  takes  on  the  color  of  the  mind  of 
Christ.  This  Is  sanctification.  Old  things  thus  pass 
away,  and,  behold,  all  things  become  new.     We 


Bad  Habits  281 

form  new  habits  of  prayer,  of  Bible  study,  of  de- 
vout meditation  and  of  service  in  the  Kingdom,  and 
become  more  and  more  engrossed  in  them. 

Is  not  this  better  than  merely  to  cut  out  a  bad 
habit  here  and  there,  with  a  good  resolution,  only 
to  find  that  the  root  is  ever  throwing  out  new  sprouts 
of  sin?  As  the  frost  gathers  upon  your  windows, 
would  you  undertake  to  remove  It  with  a  knife- 
blade  ?  Would  it  not  be  more  effective  to  kindle  a 
fire  on  your  hearth  and  melt  it?  In  like  manner 
evil  thoughts  and  tendencies  vanish  when  the  heart 
is  made  right  with  God. 

What,  then,  is  the  conclusion  of  the  matter?  I 
say,  "Come  to  Jesus."  But  here  again  the  force  of 
habit  dulls  the  meaning  of  that  w^ord  of  invitation 
and  makes  it  sound  like  an  oft-told  tale.  For  there 
are  those  who  have  grown  accustomed  to  rejecting 
Christ.  There  was  a  time,  perhaps,  in  a  revival 
long  ago,  when  you  heard  the  preacher  say,  "Come 
to  Jesus,"  and  you  thought  seriously  about  it  but 
did  not  act;  and  later  there  came  another  oppor- 
tunity and  again  you  put  It  aside ;  and  so  it  will  be, 
year  after  year,  until  the  habit  of  refusal  has  grown 
upon  you. 

There  is  an  oriental  story  of  an  alchemist  who, 
hearing  that  the  philosopher's  stone  could  be  found 
near  a  certain  river,  strolled  along  its  bank,  with 
magnet  In  hand,  testing  successively  all  the  pebbles 
he  found.  As,  one  by  one,  they  made  no  response 
to  the  magnet,  he  flung  them  into  the  river.  At 
length  he  found  the  pebble  that  when  touched  be- 


282  The  Home  Sanctuary 

came  yellow  In  his  hand ;  but  alas !  he  had  become 
so  accustomed  to  the  movement  that  this  also  was 
thrown  into  the  river,  and  his  golden  opportunity 
was  lost. 

So  come  and  go  the  eventful  moments  of  life. 
So  come  the  visions  of  an  open  heaven  and  beckon- 
ing hands.  So  once  and  again  we  hear  the  voice 
of  Jesus  calling,  "Come  unto  me!"  Alas  for  him 
who,  by  force  of  habit,  rejects  the  last  call,  quenches 
the  spirit  and  loses  the  possibility  of  life. 

Once  more  then,  by  Divine  commission  I  say, 
"Come  to  Jesus !"  He  alone  can  deliver  from  the 
bondage  of  evil  habit  and  eradicate  its  root  of  sin. 
The  invitation  is  yours;  will  you  heed  it? 

8.  PRAYER 

Grant  thy  blessing  upon  this  service,  O 
Lord,  and  form  within  me  a  deeper  hatred 
of  sin  and  love  of  holiness.  Help  me  to  keep 
myself  unspotted  from  the  world,  that  I  may 
be  presented  faultless  before  thy  throne, 
clothed  in  the  righteousness  of  Christ. 
Strengthen  me  for  duty  and  refresh  me  with 
thy  grace;  for  the  Redeemer's  sake.     Amen. 

9.  HYMN:    "What  a  friend  we  have  In  Jesus!" 

10.  BENEDICTION 

Grace,  mercy,  and  peace  from  God  the 
Father,  and  from  the  Lord  Jesus  Christ,  be 
with  you.     Amen. 


TWENTY-SECOND   SERVICE 

A  Sinful  Thought 

1.  INVOCATION 

OTHOU  High  and  Holy  One,  who  hast 
Invited  me  to  this  communion,  help  me  to 
enter  thy  presence  with  a  penitent,  believing, 
loving  heart.  And  be  pleased  to  lift  upon  me 
the  light  of  thy  countenance;  for  Jesus'  sake. 
Amen. 

2.  HYMN:   "My  faith  looks  up  to  Thee." 

3.  SCRIPTURE  LESSON 

Psalm  34. 

Acts  8:5-24. 

4.  PRAYER 

Almighty  and  everlasting  God,  I  thank 
thee  for  the  great  salvation  that  was  accom- 
plished on  Calvary  for  all  the  children  of  men. 
I  thank  thee  for  the  gracious  proffer  of  its 
benefits  on  the  sole  and  simple  condition  of 
faith  in  thy  beloved  Son.  I  thank  thee  for 
thy  Church,  endued  with  power  from  on  high, 
and  sent  forth  to  proclaim  the  Evangel  unto 
the  uttermost  parts  of  the  earth.  O  God,, 
stimulate  thy  people  to  more  earnest  zeal  In 
the  propagation  of  thy  Gospel.  Send  laborers 
into  the  harvest  and  grant  a  great  ingather- 
283 


284  The  Home  Sanctuary 

ing,  so  that  thy  garners  may  be  full.  Incline 
the  hearts  of  the  impenitent  to  close  in  with 
thine  overtures  of  mercy.  Give  great  power 
to  thy  Word  as  it  is  preached  to-day.  Let 
those  who  minister  in  thy  Name  hide  them- 
selves behind  the  Cross,  and  so  lift  up  Christ 
that  multitudes  shall  be  drawn  unto  him.  Let 
the  humblest  of  thy  servants  be  ready  to  serve 
faithfully  and  patiently  in  his  appointed  place. 
Oh,  that  all  were  willing  to  run  at  thy  com- 
mand !  Help  me.  Lord,  to  be  true  to  my  con- 
victions. Save  me  from  sin,  from  wandering, 
from  spiritual  indifference.  If  I  know  my 
own  heart,  I  sincerely  desire  to  glorify  thee 
to-day,  in  my  home-life  and  in  my  relations 
with  those  about  me.  I  would  realize  that  I 
am  my  brother's  keeper.  I  can  not  live  or  die 
alone;  because  others  are  ever  taking  knowl- 
edge of  me.  I  pray  that  they  may  take 
knowledge  that  I  have  been  with  Jesus.  Let 
them  be  attracted  to  him  by  his  graces  re- 
flected in  me.  Hear  and  answer  for  his 
Name's  sake.    Amen. 

5.  HYMN:  'There  is  a  green  hill  far  away." 

6.  OFFERING 

7.  SERMON 

A  Sinful  Thought 

"Now  when  Simon  saw  that  through  the  lay- 
ing on  of  the  apostles'  hands  the  Holy  Spirit  was 


A  Sinful  Thought  285 

given,  he  offered  them  money,  saying,  'Give  me 
also  this  power,  that  on  whomsoever  I  lay  hands, 
he  may  receive  the  Holy  Spirit.'  But  Peter  said 
unto  him,  'Thy  silver  perish  with  thee,  because 
thou  hast  thought  to  obtain  the  gift  of  God 
with  money.  Thou  hast  neither  part  nor  lot  in 
this  matter:  for  thy  heart  is  not  right  before 
God.  Repent  therefore  of  this  wickedness;  and 
pray  the  Lord,  if  perhaps  the  thought  of  thy 
heart  may  be  forgiven  thee.'  "     (Acts  8:  18-22.) 

The  man  here  referred  to  as  "Simon  the 
Sorcerer"  was  a  native  of  Cyprus,  who  claimed  to 
be  an  emanation  from  God.  He  was  a  clever  mas- 
ter of  "the  black  art."  He  traveled  about  from 
city  to  city,  performing  feats  of  magic,  and  was 
familiarly  known  as  "The  Great  Power  of  God." 

In  the  city  of  Samaria  he  met  his  match.  Phlilp, 
a  lay  evangelist,  fleeing  from  persecution  in  Je- 
rusalem, had  come  hither  to  preach  the  Gospel,  and 
the  people  flocked  to  hear  him.  The  sorcerer  was 
amazed.  Here  was  a  man  who  wrought  wonders 
that  put  all  his  tricks  of  legerdemain  Into  the  shade. 
Signs  and  miracles  !  The  sick  were  healed,  demons 
were  exorcised,  the  blind  received  their  sight. 

What  should  Simon  do?  Clever  man!  He 
joined  the  church.  His  purpose  was  to  discover  the 
secret  of  Philip's  power  and  appropriate  it.  How 
can  the  unworthy  be  prevented  from  thus  assuming 
the  livery  of  heaven?  The  tares  and  the  wheat 
must  grow  together;  God  alone  can  prevent  it. 

But  a  greater  surprise  still  awaited  the  sorcerer. 
In  order  to  relieve  the  burden  laid  upon  Philip  by 


2  86  The  Home  Sanctuary 

the  Increasing  Interest  In  Samaria,  two  men,  Peter 
and  John,  were  sent  from  Jerusalem  to  assist  him. 
Then,  wonder  on  wonder!  By  the  laying  of  their 
hands  on  believers  they  conferred  the  singular  gifts 
known  as  charismata — the  gift  of  tongues,  the 
gift  of  prophecy,  the  gift  of  Interpretation.  Simon 
was  amazed  beyond  measure.  He  was  familiar 
with  wizardry  and  Pythian  demonstrations  of  every 
sort;  but  here  was  such  magic  as  he  had  never 
dreamed  of — visions,  miracles,  diversities  of  gifts ! 

Now  what  should  he  do?  Clever  man,  again! 
He  would  buy  the  secret.  Accordingly  he  offered 
a  sum  of  money  to  the  Apostles,  saying,  "Give  me 
also  this  charlsm."  But  Peter  said,  "Thy  silver 
perish  with  thee !  Thou  hast  neither  part  nor  lot 
In  this  matter;  for  thy  heart  Is  not  right  before 
God.  Repent,  therefore,  and  pray  the  Lord  that 
the  thought  of  thy  heart  may  be  forgiven  thee." 

The  "thought  of  the  heart"  of  this  man  Is  now 
to  be  considered.  His  name  Is  linked  etymologl- 
cally  with  the  sin  of  "simony,"  which  is  defined  to 
be  "the  Illegal  sale  or  purchase  of  ecclesiastical  liv- 
ings or  benefices."  But  the  sin  of  Simon  lay  far 
deeper  than  that.  It  was  In  "the  thought  of  his 
heart";  and  the  thought  of  his  heart  was  precisely 
identical  with  the  chief  heresy  of  our  time,  which  Is 
the  denial  of  the  supernatural.  We  are  asked  to 
believe  that  all  things  occur  by  the  calm  processes 
of  natural  law.  It  is  practically  Insisted  that  noth- 
ing Is  worthy  of  credence  that  can  not  be  verified 
by  the  test  of  the  physical  senses.     This  means  a 


A  Sinful  Thought  287 

world  without  God,  man  evolved  from  frogspawn, 
a  Bible  without  inspiration,  and  a  religion  without 
miracles.  The  statement  is  not  overdrawn.  We 
note  on  every  side  the  effort  to  explain  away  every- 
thing that  lies  beyond  the  reach  of  our  eyes,  ears 
and  fingers. 

The  thought  of  the  heart  of  Simon  is  the  basic 
thought  of  Naturalism  in  every  age.  It  Is  the  key- 
note of  the  philosophy  of  Laplace,  who,  on  being 
reproved  by  Napoleon  in  this  wise,  "I  see  no  men- 
tion of  God  in  your  philosophy,"  answered,  "Ah, 
there  lies  its  chief  excellence;  it  leaves  no  room  for 
God!" 

In  pursuance  of  this  thought  the  sorcerer  was 
led  into  a  series  of  grievous  errors. 

The  first  ivas  a  Wrong  View  of  the  Profession 
of  Religion. 

He  joined  the  church  without  a  change  of  heart. 
By  the  mere  entering  of  his  name  on  the  church- 
roll  he  became  "a  member  In  good  and  regular 
standing";  but  his  heart  was  not  right  before  God. 
He  may  have  deceived  himself;  he  certainly  de- 
ceived others.  He  was  a  mask-wearer,  being  in  the 
church  but  not  of  it. 

Is  it  not  said,  "He  believed"  ?  It  is,  indeed;  but 
it  IS  written,  "The  devils  also  believe  and  tremble." 
Faith  is  always  orthodox;  but  It  does  not  follow 
that  orthodoxy  Is  always  faith.  It  is  not  enough 
that  one  should  intellectually  apprehend  and  assent 
to  the  historic  facts  of  Christianity.  Religion  Is  a 
matter  of  the  heart;  for  "with  the  heart  man  be- 


288  The  Home  Sanctuary 

lleveth  unto  righteousness."  This  is  the  meaning 
of  Christ's  saying,  "Except  ye  eat  the  flesh  of  the 
Son  of  Man  and  drink  his  blood,  ye  have  not  life 
in  yourselves" ;  that  is,  Christ  is  to  be  apprehended 
as  food  Is  eaten  and  assimilated,  so  that  it  enters 
Into  our  very  nerve,  sinew,  blood,  and  every-day 
life.  He  who  truly  believes  must  be  able  to  say, 
"I  no  longer  live,  but  Christ  llveth  in  me." 

It  Is  stated,  also,  that  the  sorcerer  was  "bap- 
tized." But  here  we  note  another  of  his  misap- 
prehensions. He  seems  to  have  regarded  baptism 
as  merely  the  initiatory  rite  of  admission  into  the 
Church.  The  water  was  mere  water  to  him;  a  sort 
of  magical  outward  form.  He  did  not  perceive 
that  it  signified  the  washing  away  of  sins;  where- 
fore Peter  said,  "For  I  see  that  thou  art  in  the  gall 
of  bitterness  and  in  the  bond  of  iniquity."  He  was 
baptized  but  unconverted.  His  heart  was  not  right 
before  God. 

It  is  said,  also,  that  "he  continued"  with  Philip 
and  the  disciples.  He  attended  the  meetings,  went 
with  them  on  their  itineraries,  and  his  conversion 
was,  no  doubt,  heralded  as  a  triumph  of  redeeming 
gr^ce.  There  was  nothing  in  It,  however,  but  dumb 
show ;  for  God  looketh  on  the  heart,  and  Simon  at 
heart  was  an  unchanged  man. 

It  was  a  rare  exchange  of  courtesies  that  is  said 
to  have  passed  between  Sir  Walter  Raleigh  and  his 
executioner.  "Which  way.  Sir  Walter,  wilt  thou 
lay  thy  head  upon  the  block?" — "So  that  my  heart 
be  right,  friend,  It  matters  not  which  way  my  head 


A  Sinful  Thought  289 

lies."  Far  be  It  from  us  to  belittle  the  importance 
of  a  creed;  but  there  is  many  a  true  Christian  who, 
while  unable  to  discriminate  between  the  Nicene 
and  Athanasian  symbols,  can  truly  say,  "Yea,  Lord, 
thou  knowest  that  I  love  thee!" 

The  second  mistake  made  by  Simon,  growing  out 
of  the  materialistic  thought  of  his  hearty  was  a 
Wrong  View  of  Religious  Experience, 

He  believed  that  the  operations  of  the  Spirit 
could  be  accounted  for  on  natural  grounds. 

A  recent  book  by  a  learned  scientist,  on  the  Phe- 
nomena of  Religious  Experience,  places  the  Chris- 
tian's joy  of  salvation  in  the  same  category  with  the 
frenzy  of  voodoo  priests  and  howling  dervishes. 
This  is  of  a  piece  with  the  prevailing  tendency,  in 
certain  quarters,  to  obliterate  the  line  between  the 
natural  and  the  supernatural,  reduce  Christ  to  the 
level  of  other  teachers,  and  account  for  everything 
without  a  personal  and  self-revealing  God. 

The  initial  phenomenon  of  Christian  experience 
Is  repentance.  A  man  becomes  sensible  of  sin,  its 
shame  and  bondage  and  inevitable  penalty;  and  he 
stands  like  the  publican  with  fallen  face,  beating 
upon  his  breast  and  crying,  "God  be  merciful  to  me 
the  sinner!"  To  the  looker-on,  who  regards  sin  as 
a  mere  disease,  or,  as  the  Christian  Scientist  would 
say,  "a  belief  of  mortal  mind,"  this  cry  for  mercy 
Is  an  evidence  of  hypochondria.  The  penitent  is  In 
the  doldrums — that  is  all ! 

And  then  Conversion.  What  Is  that?  The 
SImonist  says  It  is  "turning  over  a  new  leaf."     It 


290  The  Home  Sanctuary 

is  resolving  to  tell  the  truth  and  pay  one's  debts 
and  behave  justly  toward  one's  fellow-men.  In 
other  words,  it  is  purely  a  human  procedure — a 
mere  whitewashing  or  veneering,  at  best.  As  such, 
it  falls  quite  within  the  province  of  Simon's  jug- 
glery. "Presto,  change!"  Far  different  is  the 
teaching  of  Jesus,  "Verily,  verily,  I  say  unto  you, 
except  one  be  born  anew,  he  can  not  see  the  King- 
dom of  God."  And  except  a  man  be  born  of  water 
and  the  Spirit,  that  is,  of  cleansing  and  quicken- 
ing, "he  can  not  enter  Into  the  Kingdom  of  God." 
In  this  view  of  the  matter  all  is  supernatural,  all  is 
miraculous.  "Not  by  might  nor  by  power  but  by 
my  Spirit,  saith  the  Lord."  All  is  mysterious; 
"The  wind  bloweth  where  it  will  and  thou  hearest 
the  voice  thereof,  but  knowest  not  whence  it  cometh 
and  whither  it  goeth :  so  is  every  one  that  is  born 
of  the  Spirit."  The  question  raised  in  our  time  as 
to  the  supernatural  in  conversion  Is  precisely  the  old 
question  of  Pentecost,  to  wit,  new  wine  versus  a 
new  heart.  If  God  were  to  make  bare  his  arm  in 
our  sight,  and  reaching  Into  the  breast  of  a  sinner 
take  out  a  cold  heart  of  stone  and  replace  it  with 
a  living  heart  of  flesh,  it  would  be  no  more  a  mir- 
acle than  that  which  he  performs  in  the  case  of 
every  man  who  is  truly  converted  from  sin  to 
righteousness  and  brought  into  the  Kingdom  of 
God. 

And  after  Conversion  comes  Sanctificatlon.  It 
is  an  error  to  think  of  Sanctificatlon  as  a  mere 
growth  in  the  passive  graces  of  character.     It  is 


A  Sinful  Thought  291 

really  the  lifelong  development  of  a  Divine  fervor 
in  the  soul.  It  is  a  constant  approach  to  the  mind 
of  Jesus,  who  said,  "The  zeal  for  thy  house  shall 
eat  me  up."  It  Is  a  growing  apprehension  of  the 
fact  that  the  world  Is  nothing  and  Christ  is  all. 
It  comes  by  the  baptism  of  the  Holy  Spirit  and  fire; 
and  the  fire  kindles  the  whole  man,  more  and  more, 
until  the  world  says  of  him,  as  Festus  did  of  Paul, 
"Thou  art  beside  thyself !"  Call  In  Simon  to  explain 
the  earnestness  of  a  Christian,  and  he  will  point 
you  to  the  voodoos  and  the  dervishes.  Ask  him  to 
explain  the  power  of  Peter  at  Pentecost,  or  of 
Whitefield  In  the  open  fields  near  London,  or  of 
Moody  In  the  presence  of  penitent  multitudes,  and 
he  will  call  it  animal  or  psychic  magnetism.  But  the 
pagans  themselves  were  wiser  than  this;  in  their 
endeavor  to  account  for  the  thunderbolt,  they  must 
needs  call  In  Jupiter  Tonans;  even  to  them  there 
was  a  God  behind  It. 

The  third  mistake  growing  out  of  the  thought 
of  Simon's  heart  was  a  Wrong  View  of  the  Bene- 
fits of  Religion. 

He  regarded  it  as  a  purchasable  commodity;  as 
Peter  said,  "Thou  hast  thought  to  obtain  the  gift 
of  God  with  money."  It  Is  true  that  "Godliness  Is 
profitable  for  all  things" ;  but  it  is  beyond  human 
power  to  purchase  it. 

There  are  many  things  that  current  coin  will 
buy;  such  as  lands  and  houses,  fine  raiment,  books 
and  pictures,  a  table  spread  with  dainties  and  fruits 
"in  season  and  out  of  season,"  pleasure  of  every 


292  The  Home  Sanctuary 

sort,  popularity,  political  preferment,  a  seat  in  the 
upper  house  of  Congress  or  an  ecclesiastical  "liv- 
ing." It  will  build  schools,  hospitals  and  libraries 
with  the  donor's  name  on  the  archway.  It  will 
crown  the  buyer's  fame  with  a  splendid  tomb  and 
a  glowing  epitaph,  "Here  lies  Croesus,  Friend  of 
Humanity  and  Servant  of  God." 

But  there  are  many  things  our  currency  will  not 
buy.  It  may  buy  reputation,  but  not  character; 
adulation,  but  not  self-respect;  position,  but  not  a 
cubit  of  moral  stature ;  luxury,  but  not  an  extension 
of  life.  The  last  words  of  Elizabeth  were,  "Mil- 
lions of  money  for  an  inch  of  time !"  But  there 
was  not  money  enough  in  the  exchequer  of  England 
to  purchase  it.  The  world  is  enveloped  with  an 
atmosphere  fifty  miles  deep;  but  all  the  power  of 
the  mighty  queen  could  not  buy  a  single  breath 
of  it. 

And  the  Gift  of  God !  That  is  beyond  purchase. 
It  is  unspeakably  precious,  yet  absolutely  free.  It 
is  free  as  the  air,  which  is  conditioned  only  on  our 
breathing  it.  Free  as  the  water,  which  is  con- 
ditioned only  on  our  drinking  it.  "Ho,  every  one 
that  thirsteth,  come  ye  to  the  waters,  and  he  that 
hath  no  money;  come  ye,  buy  and  eat;  yea,  come, 
buy  wine  and  milk  without  money  and  without 
price!"  God's  grace  is  to  be  had  for  the  taking. 
Nevertheless,  the  world  is  full  of  would-be  buyers; 
flagellants,  lashing  their  bodies  for  the  sins  of  their 
souls  in  the  hope  of  making  merit  to  admit  them 
to  the  Kingdom  of  God;  moralists  hoping  to  pur- 


A  Sinful  Thought  293 

chase  the  unpurchasable  with  works  of  supereroga- 
tion, forgetful  of  what  the  Master  said,  "This  is 
the  work  of  God,  that  ye  beheve  on  him  whom  he 
hath  sent";  ceremonialists,  making  long  prayers, 
and  paying  tithes  of  mint,  anise  and  cummin,  as  if 
religion  were  an  empty  form,  and  God  could  be 
propitiated  by  it. 

He  who  has  truly  apprehended  the  mystery  of 
grace  is  like  the  lad  who  stood  at  the  door  of  the 
king's  conservatory,  gazing  wistfully  at  the  clusters 
of  grapes.  He  had  saved  his  scant  pennies  to  buy 
for  his  sick  mother;  and  seeing  the  gardener,  as  he 
supposed,  he  made  the  proffer.  It  was  not  the 
gardener,  however,  but  the  king  himself  who  an- 
swered, "You  are  mistaken;  this  is  the  royal  con- 
servatory; the  king  is  not  a  seller,  but  a  giver;  and 
he  gives  right  royally.  Open  your  arms!"  So  is 
the  grace  of  God.  Let  all  who  think,  like  Simon, 
to  receive  heaven  as  a  quid  pro  quo^  be  advised  that 
God  is  a  Giver  and  gives  right  royally.  His  grace 
is  gratis;  and  all  who  are  willing  may  have  it. 

One  more  ^nistake  the  sorcerer  made;  to  wit,  in 
his  Petition  for  Pardon. 

"Pray  ye  the  Lord  for  me,  that  none  of  these 
things  of  which  ye  have  spoken,  come  upon  me!" 
To  his  mind,  sin  was  naught  and  penalty  was  all. 
Thus  to  the  last  his  heart  was  wrong  before  God. 

And  when  Peter  said,  "Repent  of  this  thy  wick- 
edness; and  pray  the  Lord,  if  perhaps  the  thought 
of  thy  heart  may  be  forgiven  thee,"  the  "if"  and 
"perhaps"  were  applicable  not  to  God's  pardoning 


294  The  Home  Sanctuary 

grace,  but  to  the  more  than  doubtful  penitence  of 
Simon.  For  there  Is  no  "If"  or  "perhaps"  In  the 
Gospel  of  grace.  I  have  sought  In  vain,  In  current 
hymnarles,  for  a  hymn  that  was  famlHar  In  my  boy- 
hood days;  and  I  rejoice  that  I  can  not  find  it. 

I'll  to  the  gracious  King  approach, 

Whose  scepter  pardon  gives; 
Perhaps,  he  may  command  my  touch 

And  then  the  suppliant  lives. 
Perhaps  he  may  admit  my  plea, 

Perhaps  may  hear  my  prayer ; 
But  if  I  perish,  I  will  go 

And  perish  only  there. 
I  can  but  perish  if  I  go; 

I  am  resolved  to  try; 
For  if  I  stay  away,  I  know 

I  must  forever  die. 

All  such  "Ifs"  and  "perhapses"  are  born  of  little 
faith.  The  promise  of  God  Is  Yea  and  Amen.  The 
sin  of  Simon  would  have  been  pardoned  on  the  In- 
stant had  he  thrown  himself  upon  the  grace  of 
God.  As  It  was,  his  penitence  was  but  a  summer 
cloud.  Pliny  says  that  he  resumed  his  vocation  as 
a  sorcerer  and  was  eminently  successful ;  that  after 
a  splendid  career  in  Rome  he  died  from  a  fall, 
while  attempting  an  ascension,  and  was  burled  on 
an  Island  in  the  Tiber;  and  that  his  tomb  was  In- 
scribed Simoni  Deo  Sancto;  "To  Simon  the  Holy 
God." 

The  work  of  the  Evangel  which  stirred  the 
avaricious  curiosity  of  Simon  in  the  city  of  Samaria 
is  going  on  continually  about  us.     The  world  is 


A  Sinful  Thought  295 

being  transformed  by  it.  God  Is  doing  marvelous 
things.  Men  are  repenting,  being  converted  and 
passing  under  the  baptism  of  fire.  What  shall  we 
think  of  it?  Is  it  natural  or  supernatural?  Is  it 
legerdemain  or  is  it  the  work  of  God? 

If  it  be  of  God,  it  behooves  all  thoughtful  people 
to  fall  in  line  with  it.  To  accept  the  interpretation 
of  those  who  undertake  to  explain  away  its  super- 
natural character  and  "turn  God  out  of  doors,"  Is 
to  fall  into  mortal  error  and  run  upon  the  bosses  of 
the  shield  of  the  Almighty.  If  the  explanation  of 
Christ  himself  be  true,  he  is  the  only  Saviour,  and 
there  is  no  other  rational  course  but  to  take  up  the 
cross  and  follow  him. 

8.  PRAYER 

O  Lord,  I  am  prone  to  vain  and  unworthy 
thoughts  of  thee.  Enlarge  my  heart,  clarify 
my  vision,  and  bring  my  whole  life  into  per- 
fect accord  with  thy  beneficent  plans.  Help 
me  to  love  thee  with  a  pure  and  fervent  heart, 
and  to  serve  thee  faithfully;  for  the  Saviour's 
sake.     Amen. 

9.  HYMN:  "Take  my  heart,  O  Father,  take  it!" 

10.  BENEDICTION 

The  grace  of  the  Lord  Jesus  Christ,  the 
love  of  God,  and  the  communion  of  the  Holy 
Spirit  be  with  you.     Amen. 


TWENTY-THIRD  SERVICE 

The  Golden  Silence 

1.  INVOCATION 

/^  God,  my  Father,  enable  me  to  serve  thee 
^^  this  day  with  a  willing  and  a  cheerful 
mind.  Meet  me  at  its  threshold  with  a  bless- 
ing, and  enable  me  to  worship  thee  in  the 
beauty  of  holiness;  for  Jesus'  sake.     Amen. 

2.  HYMN:     "Joy    to    the    world,    the    Lord    is 

come." 

3.  SCRIPTURE  LESSON 

Exodus  20:1-21. 
Luke  20:1-26. 

4.  PRAYER 

O  God,  reigning  in  light  and  glory  unap- 
proachable, I  thank  thee  for  the  manifesta- 
tion of  thyself  in  thy  holy  Word.  Thou 
mightest  have  withdrawn  into  thy  secret  place, 
and  left  me  to  grope  vainly  after  thee  like  a 
blind  man  feeling  his  way  along  a  wall;  but 
thou  hast  drawn  the  veil  so  that  all  who  seek 
may  find  thee.  Blessed  be  thy  Name  for  thy 
holy  Word,  wherein  thou  hast  fully  revealed 
thy  gracious  plans.  Thou  seest  how  the  Ad- 
versary is  continually  assailing  this  citadel  of 
Truth:  bring  thou  his  purposes  to  naught; 
296 


The  Golden  Silence  297 

yea,  overrule  them  for  thine  own  greater 
glory.  Thou  seest  how  simple  souls  are  taken 
up  In  the  lips  of  talkers  and  beguiled  into  un- 
belief.  Direct  the  steps  of  thy  little  ones,  that 
they  go  not  astray.  Incline  the  hearts  of  those 
who  profess  thy  Name  to  search  the  Scrip- 
tures with  all  diligence  and  sincerity,  because 
the  entrance  of  thy  Word  giveth  light.  En- 
able me  to  search  so  as  to  read  thy  love  be- 
tween the  lines.  Let  thy  written  Word  make 
me  acquainted  more  and  more  with  the  Incar- 
nate Word.  Help  me  to  see  the  face  of  my 
Saviour  In  Its  pages — the  face  that  was  so 
marred,  yet  so  divinely  beautiful.  And  has- 
ten the  time  when  the  whole  world  shall  have 
access  to  thy  Word.  Send  forth  thy  truth, 
O  Lord,  Into  the  regions  of  darkness.  Cast 
down  Dagon  from  his  throne  and  let  the 
heathen  bow  at  thy  footstool.  Rule  thou,  O 
God  of  Salvation,  from  the  river  even  unto 
the  ends  of  the  earth.  And  the  glory  shall  be 
thine  forever  and  ever.     Amen. 

5.  HYMN :    "Majestic  sweetness  sits  enthroned." 

6.  OFFERING 

7.  THE  SERMON 

The  Golden  Silence 

"And  the  high-priest  stood  up,  and  said  unto 
him,  Answerest  thou  nothing?'     But  Jesus  held 
his  peace."     (Matt.  26:63.) 
I  AM  glad  Tm  a  Christian  for  many  reasons,  but 


298  The  Home  Sanctuary 

chiefly  for  these  two:  because  In  Christ  I  have  a 
Saviour  who  dehvers  from  sin  and  a  Counsellor 
who  teaches  all  that  Is  necessary  for  time  and  eter- 
nity. 

He  came  Into  the  world  "to  bear  witness  to  the 
truth."  He  was  the  Incomparable  Teacher.  His 
words  were  wonderful  and  his  silence  was  no 
less  so.  It  was  eloquent  silence.  He  knew  when 
to  speak  and  when  to  hold  his  peace.  He  could 
have  answered  every  question  that  was  ever  ad- 
dressed to  him,  for  he  knew  everything;  but  there 
were  occasions  when  he  declined  to  open  his  lips. 

First :  He  had  nothing  to  say  as  to  Self-evident 
Truth,  He  carried  no  coals  to  Newcastle.  There 
are  some  facts  that  are  so  obvious  as  to  require  no 
proof;  such  as,  "Things  that  are  equal  to  the  same 
thing  are  equal  to  each  other."  There  are  other 
facts  that  are  believed  so  universally  as  to  be  called 
intuitions.  One  of  these  Is  the  being  of  God.  In 
all  the  teachings  of  Jesus,  you  will  find  no  attempt 
to  prove  the  DIvIhe  existence.  If  you  care  for 
that,  you  must  go  to  schools  of  Science  or  Philoso- 
phy or  Theology,  where  the  ontological,  cosmologl- 
cal,  and  teleologlcal  arguments  are  served  up  ad 
libitum.  But  Christ  assumed  this  doctrine  as  a 
postulate.  It  was  enough  for  him  that  the  world 
accepted  it. 

So  also  with  reference  to  Immortality.  Ask 
Jesus,  "If  a  man  die,  will  he  live  again?"  and  he 
will  hold  his  peace.  If  he  says  anything  It  will  be, 
"Inquire  within."     Why  should  he  undertake  to 


The  Golden  Silence  299 

prove  something  that  everybody  believes  on  the 
testimony  of  the  inner  consciousness,  "I  shall  live 
and  not  die"  ?  He  found  his  disciples  sharing  the 
common  conviction  as  to  God  and  Immortality,  as 
to  Human  Responsibility,  the  Authority  of  the 
Scriptures,  and  other  fundamental  truths;  and  he 
wisely  left  them  there.  Had  they  been  wrong,  he 
was  under  bonds  to  correct  them;  otherwise  he 
would  not  have  been  an  honest  man.  He  knew  all 
the  facts  in  the  case  and  could  easily  have  said, 
"You  are  mistaken";  but  he  never  said  so.  What 
he  did  say  was  this,  "If  it  were  not  so,  I  should 
have  told  you." 

Secondly:  He  had  nothing  to  say  regarding  the 
Non-essentials.  His  ministry  on  earth  was  lim- 
ited to  a  brief  period  of  three  years.  He  could  not 
afford  to  waste  time  or  energy  in  the  consideration 
of  matters  that  had  no  application  to  practical  life. 

The  scribes  and  Pharisees  once  asked  him,  "Why 
walk  not  thy  disciples  according  to  the  tradition  of 
the  elders,  but  eat  bread  with  defiled  hands?"  He 
declined  to  be  drawn  into  a  discussion  of  such 
trumpery  conventionalities,  but  replied  in  this  wise : 
"Well  did  Isaiah  prophesy  of  you  hypocrites;  This 
people  honoreth  me  with  their  lips  but  their  heart  is 
far  from  me.  Handwashings  forsooth !  Look  to 
your  hearts !  For  out  of  the  heart  come  forth  evil 
thoughts,  adulteries,  fornications,  murders,  thefts, 
false  witnesses,  railings,  deceit,  an  evil  eye,  blas- 
phemy, pride,  foolishness;  all  these  evil  things  come 
from  within  and  defile  the  man !" 


300  The  Home  Sanctuary 

On  another  occasion  a  man  said  to  him,  "Mas- 
ter, speak  to  my  brother  that  he  divide  the  inheri- 
tance with  me."  As  this  was  a  case  for  the  probate 
court  and  of  little  or  no  value  in  relation  to  the 
spiritual  life,  he  declined  to  have  anything  to  do 
with  it.  His  answer  was,  "Man,  who  made  me  a 
judge  or  a  divider  over  you?"  This  was  followed 
by  the  injunction,  "Take  heed,  and  keep  yourselves 
from  all  covetousness,"  which  he  emphasized  by 
the  parable  of  a  certain  rich  man  who,  having  much 
goods,  said  to  his  soul,  "Soul,  take  thine  ease,  eat, 
drink  and  be  merry";  but  God  said,  "Thou  foolish 
one,  this  night  thy  soul  is  required  of  thee."  So  he 
consistently  declined  to  be  drawn  aside  into  puerili- 
ties. To  his  mind  the  discussion  of  such  quiddities 
as  mint,  anise  and  cummin  was  flat,  stale  and  un- 
profitable. He  was  thinking  of  larger  things.  He 
was  too  busy  to  be  letting  buckets  into  empty  wells 
and  drawing  nothing  up. 

Thirdly:  He  had  nothing  to  say  as  to  the  State 
Secrets  of  God.  He  knew  all  about  the  Divine  De- 
crees; but  he  made  no  didactic  excursions  into  "the 
wandering  mazes  of  fixed  fate,  free-will,  fore- 
knowledge absolute." 

A  man  once  said  to  him,  "Lord,  are  there  few 
that  be  saved?"  His  answer  was,  "Strive  to  enter 
in  by  the  narrow  door;  for  many,  I  say  unto  you, 
shall  seek  to  enter  in  and  shall  not  be  able.  When 
once  the  master  of  the  house  is  risen  up  and  hath 
shut  to  the  door  and  ye  begin  to  stand  without  and 
to  knock  at  the  door,  saying,  'Lord,  open  unto  us' 


The  Golden  Silence  301 

he  shall  answer  and  say  unto  you,  'I  know  you 
not.'  "  In  other  words,  the  question  as  to  the  num- 
ber of  the  elect  was  for  God  to  determine;  and  it 
was  as  unseemly  as  it  was  useless  to  urge  it.  "The 
secret  things  belong  unto  God." 

As  he  was  speaking  of  the  fall  of  Jerusalem  and 
the  final  "restitution  of  all  things,"  with  the  com- 
ing of  the  Son  of  Man,  his  disciples  asked  him, 
saying,  "Tell  us  when  shall  these  things  be?"  He 
ignored  the  point  of  their  question,  saying,  "Let 
no  man  deceive  you.  If  any  shall  say,  Lo,  here  is 
Christ,  or  Lo,  there,  believe  him  not.  Watch! 
Watch !  for  in  an  hour  when  ye  think  not  the  Son 
of  Man  Cometh."  That  is,  the  times  and  seasons 
are  with  God. 

A  like  thing  happened  in  his  last  interview  with 
the  disciples  on  Mount  Olivet.  His  face  was  shin- 
ing with  the  glory  of  his  resurrection,  insomuch 
that  they  were  moved  to  ask,  "Lord,  dost  thou  at 
this  time  restore  the  kingdom  to  Israel?"  He  said, 
"It  is  not  for  you  to  know  the  times  or  seasons 
which  the  Father  hath  set  within  his  own  authority; 
but  ye  shall  be  my  witnesses  unto  the  uttermost  parts 
of  the  earth.  All  authority  is  given  unto  me  in 
heaven  and  on  earth.  Go  ye,  therefore,  and  make 
disciples  of  all  the  nations." 

A  learned  rabbi,  hearing  him  speak  of  Regen- 
eration, asked  him  to  explain  it,  saying,  "How  can 
these  things  be?"  Had  he  propounded  that  ques- 
tion to  one  of  our  modern  psychologists  he  would 
have  received  a  learned  disquisition  on  the  rationale 


302  The  Home  Sanctuary 

of  the  New  Birth ;  but  Jesus,  who  had  been  in  the 
bosom  of  the  Father  and  knew  all  about  the  mat- 
ter, declined  to  explain,  simply  saying,  "The  wind 
bloweth  where  it  will;  and  thou  hearest  the  voice 
thereof,  but  canst  not  tell  whence  it  cometh  and 
whither  it  goeth;  so  is  every  one  that  is  born  of  the 
Spirit." 

But  while  the  Incomparable  Teacher  had  no  an- 
swer for  those  curious  and  inquisitive  folk  who 
wished  to  know  about  axioms  and  non-essentials 
and  state  secrets,  he  had  much  to  say  about  the 
great  problems  that  have  to  do  with  our  well-being 
here  and  hereafter. 

I.  As  to  his  own  Personality  he  spoke  so  clearly 
that  none  could  misunderstand  him.  He  said  that 
he  was  the  Son  of  God;  not  a  Son  by  creation  or  by 
adoption,  but  "the  Son,"  the  "only-begotten  Son," 
the  one,  lone,  solitary  "begotten"  Son  of  God.  He 
spoke  of  "the  glory  that  he  had  with  the  Father 
before  the  world  was."  He  arrogated  to  himself 
the  "incommunicable  name"  of  Jehovah  when  he 
said,  "Before  Abraham  was  I  AM."  Let  it  be  ob- 
served that,  however  men  may  now  twist  and  dis- 
tort his  language  into  strange  meanings,  there  was 
among  his  contemporaries  no  misunderstanding 
about  it. 

At  his  trial  before  the  Sanhedrin  he  declined  to 
answer  the  trumped-up  charges  that  were  brought 
against  him.  For  these  he  had  "never  a  word." 
But  when  the  high-priest  said,  "I  adjure  thee,  by 
the  living  God,  that  thou  tell  us  whether  thou  art 


The  Golden  Silence  303 

the  Christ,  the  Son  of  God!"  he  answered  in  the 
strongest  possible  form  of  affirmation,  "Thou  hast 
said,"  adding,  "Henceforth  ye  shall  see  the  Son  of 
Man  sitting  at  the  right  hand  of  Power  and  coming 
in  the  clouds  of  heaven."  The  high-priest  there- 
upon rent  his  clothes,  saying,  "He  hath  spoken 
blasphemy;  what  further  need  have  ye  of  wit- 
nesses? Behold,  ye  have  heard  the  blasphemy. 
What  think  ye?"  They  answered  and  said,  "He 
is  worthy  of  death."  So  he  died  for  "making  him- 
self equal  with  God." 

II.  He  was  equally  clear  as  to  His  Mission,  He 
who  had  been  "with  the  Father  before  the  world 
was"  had  come  into  the  world  "to  seek  and  to  save 
the  lost." 

He  claimed  to  be  the  Messiah,  of  whom  the 
Scriptures  had  spoken  in  an  unbroken  line  of 
prophecy  from  the  protevangel,  "The  seed  of 
woman  shall  bruise  the  serpent's  head"  to  the  last 
prediction  of  Malachi  concerning  the  rising  of  "the 
Sun  of  Righteousness  with  healing  in  his  wings." 

The  coming  of  this  Messiah  was  known  as  "the 
Hope  of  Israel."  The  general  impression  was  that 
the  time  was  now  ripe  for  his  appearing.  The  peo- 
ple were  watching  for  him. 

To  the  woman  of  Samaria,  who  said,  "The  Mes- 
siah when  he  cometh  will  tell  us  all  things,"  he  an- 
swered, "I  that  speak  unto  thee,  am  he!" 

At  the  beginning  of  his  ministry  in  the  syna- 
gogue at  Nazareth,  he  announced  his  Messiahship 
in  plainest  terms.     Taking  for  his  text  the  Lesson 


304  The  Home  Sanctuary 

of  the  Day  from  the  prophecy  of  Isaiah,  where  it  Is 
written,  "The  Spirit  of  the  Lord  is  upon  me;  be- 
cause he  hath  anointed  me  to  preach  the  Gospel  to 
the  poor,  to  heal  the  broken-hearted,  to  preach  de- 
liverance to  the  captives  and  recovering  of  sight  to 
the  blind,  to  set  at  liberty  them  that  are  bruised, 
to  preach  the  acceptable  year  of  the  Lord,"  he  said, 
"This  day  is  this  scripture  fulfilled  in  your  ears!" 

He  maintained  this  claim  to  the  last.  It  was  set 
forth  in  the  titidiim  that  was  affixed  to  his  cross. 
The  superscription  read,  "This  is  the  King  of  the 
Jews."  It  was  written  by  Pilate  in  recognition  of 
the  Messianic  claim  of  Jesus  and  in  derision  of  the 
Jews.  They  came  to  him  and  said,  "Write  not, 
The  King  of  the  Jews,  but,  that  'He  said  I  am  King 
of  the  Jews'  ";  but  Pilate  answered,  "What  I  have 
written,  I  have  written."  So,  even  in  his  shameful 
death,  his  Messianic  claim  as  the  Hope  of  Israel 
was  placarded  for  the  world  through  all  succeeding 
ages. 

III.  No  less  clear  and  explicit  was  his  teaching 
as  to  his  Plan  of  Salvation.  His  purpose  was  to  save 
sinners  from  their  sins  by  "bearing  their  sins  in  his 
own  body  on  the  tree."  He  had  come  to  die  in  the 
stead  of  guilty  men;  and  there  was  no  other  way. 
The  law  must  be  satisfied — the  law  which  said, 
"The  soul  that  sinneth,  it  shall  die."  His  blood 
alone  could  cleanse;  for  "without  the  shedding  of 
blood  there  is  no  remission  of  sin." 

His  words  are,  "Verily,  verily,  I  say  unto  you, 
except  a  grain  of  wheat  fall  into  the  earth  and  die, 


The  Golden  Silence  305 

It  abideth  by  itself  alone;  but  if  it  die,  it  beareth 
much  fruit."  And  again,  "I,  if  I  be  lifted  up  from 
the  earth,  will  draw  all  men  unto  myself" ;  to  which 
the  sacred  writer  adds,  "This  he  said  signifying 
by  what  death  he  should  die." 

In  his  interview  with  Nicodemus,  while  he  de- 
clined to  explain  the  doctrine  of  Regeneration,  he 
was  very  explicit  with  respect  to  the  Atonement; 
for  he  said,  "As  Moses  lifted  up  the  serpent  in  the 
Wilderness,  even  so  must  the  Son  of  Man  be  lifted 
up,  that  whosoever  believeth  may  in  him  have  eter- 
nal life." 

On  his  last  journey  through  Csesarea-Philippi  he 
spoke  freely  with  his  disciples  as  to  his  approaching 
death:  "Behold  the  Son  of  Man  shall  be  delivered 
unto  the  chief  priests  and  scribes,  and  they  shall 
condemn  him  to  death  and  shall  kill  him."  Know- 
ing all  that  awaited  him  he  faltered  not,  but  heroi- 
cally "set  his  face  steadfastly  to  go." 

And  when  the  great  tragedy  was  over  and  he 
had  risen  from  the  dead,  he  said  to  certain  of  his 
sorrowing  disciples  whose  eyes  were  holden,  so  that 
they  knew  him  not,  "O  foolish  men,  and  slow  of 
heart  to  believe  in  all  that  the  prophets  have 
spoken !  Behooved  It  not  the  Christ  to  suffer  these 
things  and  to  enter  into  his  glory?"  If  this  plain 
speech  of  Jesus  means  anything  It  means  that  his 
death  is  the  central  fact  in  the  plan  of  salvation; 
so  that  If  we  are  ever  saved  it  will  not  be  through 
his  life  or  example,  but  because  he  died  for  us. 

IV..    His  teaching  is  equally  clear  as  to  our  Part 


3o6  The  Home  Sanctuary 

in  this  great  Plan.  We  can  do  nothing  but  cordi- 
ally acquiesce  in  it. 

But  that  means  everything.  "What  shall  I  ren- 
der unto  the  Lord  for  his  loving-kindness?  I  will 
take  the  cup  of  salvation  and  pay  my  vows."  To 
believe  is  to  accept.  Faith  is  the  hand  stretched 
forth  to  take  the  free  gift.  But  faith  is  vitally 
necessary.  The  water  of  life  is  without  money  and 
without  price,  but  we  shall  perish  of  thirst  unless 
we  dip  it  up  and  drink  it.  He  that  believeth  shall 
be  saved.  "Only  believe!"  For  God  so  loved 
that  world  that  he  gave  his  only-begotten  Son,  that 
whosoever  believeth  in  him  should  not  perish  but 
have  everlasting  life. 

The  opposite  of  this  is  the  doctrine  of  salvation 
by  works.  One  of  the  vexed  questions  among  the 
Jews  was,  "What  is  the  work  of  God?"  that  is, 
What  sort  of  moralities  will  commend  us  to  him? 
Our  Lord  was  asked  on  one  occasion,  "What  must 
we  do  that  we  may  work  the  works  of  God?"  He 
answered,  "This  is  the  work  of  God,  that  ye  believe 
on  him  whom  he  hath  sent."  This  can  mean  only 
that  faith  on  our  part,  and  faith  alone,  is  the  sav- 
ing grace. 

And  having  thus  accepted  Christ,  all  the  rest  is 
to  follow  him.  Follow !  Follow !  Follow !  How 
he  rings  the  changes  on  that  word !  "What  is  that 
to  thee?"  he  said  to  Peter.     "Follow  thou  me." 

If  I  profess  to  be  a  Christian,  it  devolves  upon 
me  to  follow  him  as  my  atoning  Priest,  even  to 
Calvary  if  need  be,  that  I  may  share  in  his  passion 


The  Golden  Silence  307 

for  the  souls  of  men;  to  follow  him  as  my  Prophet 
to  Olivet  that  I  may  sit  with  his  other  disciples, 
learning  at  his  feet;  to  follow  him  as  my  King  up 
to  heaven's  gate,  that  I  may  claim  the  promise,  "To 
him  that  overcometh  will  I  give  to  sit  together 
with  me  in  my  throne !"  He  is  my  Prophet,  Priest 
and  King !  Wherever  his  footsteps  lead,  thither  I 
am  bound  to  follow  him. 

Yes,  Fm  glad  I  am  a  Christian,  not  only  because 
he  saves,  but  because  he  teaches  all  along  the  way. 
And  his  teaching  is  sufficient.  If  he  decline  to  an- 
swer any  question  it  is  because  an  answer  would  not 
help  me.  And,  loving  him,  I  shall  learn  as  much 
from  his  silence  as  from  his  speech.  I  shall  not 
complain  if  sometimes,  in  the  reserve  of  Godhood, 
he  refuses  to  open  his  lips. 

At  the  time  of  the  assassination  of  President  Lin- 
coln, a  singular  tribute  was  paid  to  the  Divine 
silence  in  the  inscription  that  was  suspended  on  our 
City  Hall,  "Be  still  and  know  that  I  am  God!" 

Out  of  the  heavens,  once  upon  a  time,  there  came 
a  Voice  that  the  passing  centuries  have  not  hushed: 
"This  is  my  beloved  Son:  hear  ye  him!" 

O  Blessed  and  Incomparable  Teacher,  speak 
thou  and  we  will  hear;  or  hold  thy  peace,  if  thou 
wilt,  and  we  will  be  silent  before  thee ! 

8.  PRAYER 

O  blessed  Lord,  my  Prophet,  Priest  and 
King,  thou  hast  an  undisputed  right  of  pos- 
session in  all  my  powers  of  body  and  soul. 


3o8  The  Home  Sanctuary 

Hear  me  now,  as  I  renew  my  vows  of  conse- 
cration. Take  me,  Lord,  and  use  me  ever- 
more to  thy  glory;  for  thy  Name's  sake. 
Amen. 

9.  HYMN:    ''Just  as  I  am." 

10.  BENEDICTION 

Now  may  the  Lord  of  peace  himself  give 
you  peace  always.     Amen. 


TWENTY-FOURTH   SERVICE 

The  Messages  of  the  Snow 

I.  INVOCATION 

'CCEPT,    O  God,    my  morning   sacrifice. 


A 


Enable  me  to  lift  up,  with  holy  hands, 
my  heart  unto  thee.  I  would  put  myself 
under  the  shadow  of  thy  wings,  so  that  this 
day  may  be  spent  In  labor  of  love  and  patience 
of  hope.  Direct  me  In  all  things  to  the  glory 
of  thy  Name.    Amen. 

2.  HYMN:   ''Jesus,  thy  Name  I  love." 

3.  SCRIPTURE  LESSON 

Isaiah  55. 
Romans  5  :i-ii. 

4.  PRAYER 

I  thank  thee.  Father,  for  the  privilege  of 
calling  myself  after  the  Name  of  thy  beloved 
Son.  Help  me  to  adorn  my  profession  In  my 
dally  walk  and  conversation.  I  want  to  be  a 
consistent  Christian,  living  as  Christ  lived, 
and  doing  the  work  that  he  has  committed 
unto  me.  I  pray  that  my  light  may  so  shine 
before  men  that  they  may  see  my  good  works 
and  glorify  thee.     Bless,  In  like  manner,  all 

309 


3IO  The  Home  Sanctuary 

other  Christians.  Give  them  a  large  concep- 
tion of  the  privileges  of  the  Christian  life,  and 
also  of  its  grave  responsibilities;  for  we  are 
compassed  about  by  witnesses  who  take  knowl- 
edge of  the  Gospel  as  they  see  it  reflected  in 
us.  Let  thy  benediction  rest  on  the  universal 
Church,  the  great  organism  through  which, 
by  the  influence  of  thy  Spirit,  thou  art  restor- 
ing the  world  to  truth  and  righteousness. 
Hasten  the  time  when  thy  bride  shall  be  with- 
out spot,  wrinkle,  or  any  such  thing.  And 
speed  the  day  when  sinners  shall  come  to  thee 
as  doves  flocking  to  their  windows.  Then 
shalt  thou  come  in  the  clouds  of  heaven  to 
estabhsh  thy  Kingdom  on  earth,  and  every 
knee  shall  bow  before  thee.  Then  shall  all  the 
children  of  men  unite,  with  angels  and  arch- 
angels, In  glorifying  thee.  For  thou.  Saviour 
of  the  world,  art  worthy  to  receive  honor  and 
dominion  and  power  forever  and  ever.  Amen. 

5.  HYMN:    "In  the  Cross  of  Christ  I  glory.'' 

6.  OFFERING 

7.  SERMON 

The  Messages  of  the  Snow 

"As  the  rain  cometh  down  and  the  snow  from 
heaven."     (Isaiah  55:  10.) 

It  Is  a  pity  that  so  many  people  are  deprived  of 
the  delights  of  country  life.     Poor  prisoners  of  the 


The  Messages  of  the  Snow  311 

city !  What  do  they  know  of  singing  birds  and 
flowing  brooks,  of  blooming  fields  and  golden  har- 
vests? Or  what  of  the  joys  of  winter — the  glassy 
river,  the  tinkling  bells,  the  merry  shout  of  children 
Issuing  from  the  schoolhouse  Into  the  falling  snow? 
To  us  the  snow  means  nothing  but  unsightly  heaps 
at  the  street  corners,  carts  and  horses  and  shouting 
drivers;  the  Important  problem  being  how  to  get 
rid  of  it. 

The  Jews,  like  many  other  Orientals,  knew  little 
of  the  snow,  except  as  they  saw  it  gleaming  on  the 
distant  heights  of  Hermon  or  of  Lebanon.  It  Is 
safe  to  say  that,  In  other  circumstances,  Jesus,  as 
the  great  Interpreter  of  nature,  would  have  drawn 
many  practical  lessons  from  It.  There  are  but  few 
references  to  the  snow  In  Scripture;  yet  they  are 
enough  for  helpful  suggestion  In  many  ways. 

The  snow  brings  us  a  message,  to  begin  with.  In 
simplest  terms  of  Common  Sense. 

1  catch  a  flake  In  my  palm;  or,  better,  In  defer- 
ence to  Its  fragile  beauty,  on  a  velvet  cushion. 
There  It  lies,  like  a  letter  from  somewhere,  asking 
as  plainly  as  If  pen  and  Ink  had  written  it,  "Who 
made  me?"  A  single  flake  gives  us  the  query;  two 
flakes  furnish  a  coincidence;  three  greatly  compli- 
cate the  problem;  and  four  suggest  a  mystery  be- 
yond all  solution,  unless  we  accept  God. 

The  only  other  answer  to  the  query  is  chance. 
Wherefore  let  us  reason  under  the  law  of  chances. 
How  shall  we  get  our  first  term?  By  multiplying 
the  first  flake  by  the  second,  the  second  by  the  third, 


312  The  Home  Sanctuary 

and  so  on  indefinitely.  Keep  on  multiplying  until 
you  have  exhausted  all  the  snow  that  covers  the 
billowy  fields.  Then  multiply  that  product  by  the 
last  snow  storm,  and  thus  until  you  have  included 
all  the  snow  that  ever  fell.  Now,  what  have  you? 
A  line  of  figures  belting  the  globe,  again  and  again 
and  again,  like  parallels  of  latitude.  Let  us  pro- 
ceed now  with  our  calculation  In  the  Rule  of  Three : 
As  this  line  of  figures  is  to  one,  so  is  the  probability 
of  something  or  Somebody  behind  the  snow  storm 
to  the  hypothesis  of  chance  or  a  fortuitous  con- 
course of  atoms.  Thus  by  a  process  as  simple  as 
any  school  boy  uses  in  his  arithmetic,  we  are  led 
to  perceive  why  the  Bible  pronounces  him  to  be  a 
fool  who  says,  "There  is  no  God." 

Our  next  message  is  In  more  rigid  terms  of 
Logic. 

A  close  examination  of  the  snowflakes  under  a 
microscope  will  reveal  certain  facts : 

First,  that  every  one  of  them  is  perfect;  and  In 
this  it  differs  from  all  human  work.  A  man-made 
masterpiece  may  approach  near,  very  near,  perfec- 
tion, but  will  never  reach  It.  Put  the  finest  lace 
under  the  glass,  and  the  fairy  figure  that  seemed  to 
run  so  delicately  through  It  will  be  seen  to  be  as 
Irregular  as  an  old-fashioned  worm-fence.  On  the 
other  hand,  the  snowflake  grows  finer  and  finer  the 
more.yjDu  magnify  it. 

St.  ndly,  we  note  an  infinite  variety  in  the  falling 
flakes.  Des  Cartes  announced  that  he  had  discov- 
ered ninety-three  different  forms  or  patterns;  but 


The  Messages  of  the  Snow        313 

the  words  had  scarcely  fallen  from  his  lips  before 
another  declared  that  he  had  found  nine  hundred. 
It  Is  now  an  accepted  fact  that  there  Is  no  limit  to 
their  diversity.  They  are  like  the  leaves  that  fall 
In  the  forests  of  Vallombrosa,  In  that  no  two  of 
them  are  precisely  alike. 

But,  thirdly,  all  these  varied  forms  are  uniform, 
In  that  they  are  patterned  under  a  common  law,  the 
singularly  beautiful  law  of  crystallization.  How  Is 
this  to  be  accounted  for?  What  has  science  to  say 
about  It?  Ask  the  scientist  to  define  the  snow.  He 
will  tell  you  that  It  Is  congealed  vapor.  But  what 
is  vapor  and  how  congealed?  Go  on  with  your 
explanation.  And  whence  this  law?  Law  is  usu- 
ally supposed  to  suggest  a  lawgiver.  If  I  were  to 
unfold  one  of  the  common  ordinances  of  this  city 
and  tell  you  that  it  simply  happened,  with  no  law- 
giver or  legislature  behind  It,  you  would  have  good 
reason  to  laugh  at  me.  Yet  there  are  those  who 
smile  at  our  credulity  when  we  suggest  God. 
Credulity,  forsooth !  It  requires  a  thousand  times 
more  to  suppose  that  crystallization  is  a  "fortuitous 
circumstance"  than  to  believe  in  Him  who  sits  en- 
throned upon  the  circle  of  the  universe.  Go  back 
as  far  as  you  can  In  scientific  research,  and  you  will 
never  reach  the  ultimate.  You  come  to  a  curtain 
hanging  before  an  inner  chamber,  and  there  you  are 
bound  to  pause.  We  draw  the  curtain  and  ^^-md  in 
the  presence  of  the  Holiest  of  All. 

The  next  message  of  the  falling  snow  Is  in  the 
realm  of  Physics. 


314  The  Home  Sanctuary 

It   is   written,    "Lo  here   Is   the   hiding  of  his 
power." 

Out  of  the  bosom  of  the  air, 

Out  of  the  cloud-folds  of  his  garment  shaken, 
Over  the  woodlands  wild  and  bare, 

Over  the  harvest  fields  forsaken, 
Silent  and  soft  and  slow 
Falleth  the  snow. 

In  this  apparent  weakness,  however,  Is  the  hiding 
of  the  Divine  strength.  You  trample  the  snow- 
flakes  under  your  feet,  the  children  pack  them  Into 
snowballs  and  play  with  them ;  you  are  treading  on 
dynamite  and  they  are  hurling  thunderbolts  at  one 
another!  For  every  flake  has  an  Immeasurable 
potency.  It  stands  for  the  quiet,  constant,  per- 
sistent, infinite  Power  of  God.  Men  work  w^Ith 
noisy  demonstration,  with  the  creak  of  machinery 
and  the  shouting  of  many  voices;  God  builds  his 
temple  without  the  sound  of  hammer  or  of  ax.  At 
five  o'clock  on  every  afternoon  you  may  hear  the 
sound  of  rapid  detonation  from  beyond  the  Hud- 
son; this  means  (more's  the  pity!)  that  men  are 
blasting  at  the  Palisades.  All  day  they  are  placing 
charges  and  laying  fuses ;  then  the  spark  is  applied, 
there  is  a  great  explosion  and  the  ground  trembles 
beneath  our  feet.  Not  so  does  God  work.  He 
drops  a  snowflake  into  a  cleft  of  the  rock,  re-en- 
forces it  with  other  of  its  feeble  kinsfolk,  and  they 
take  silent  hold  on  the  roots  of  the  mountain  and 
rend  it  asunder.     While  we  are  arguing  as  to  his 


The  Messages  of  the  Snov/  315 

being,  pro  and  contra,  he  is  riding  through  the  uni- 
verse in  his  chariot  of  Omnipotence,  and  its  pon- 
derous wheels  move  as  silently  as  the  waving  of  a 
butterfly's  wings. 

The  next  message  of  the  snow  brings  us  into  the 
larger  realm  of  metaphysics ;  that  is,  of  the  higher 
man. 

It  is  written,  "He  giveth  his  snow  like  wool," 
rather  like  a  covering  of  wool;  that  is  to  say,  a 
coverlet.  The  figure  appeals  to  us.  We  are  back 
again  in  the  trundle-bed.  and  the  dear  mother  has 
come  to  hear  us  say  our  good-night  prayer,  and  then 
arrange  the  coverlet  and  tuck  us  in.  So  God  cares 
for  all  nature;  the  seeds  and  roots,  the  burrowing 
and  hibernating  creatures :  he  covers  them  all. 

So  through  the  blue  serene, 

For  sight  too  fine, 

The  ethereal  miter  flies, 

Killing  infectious  damps,  and  the  spent  air 

Storing  afresh  with  elemental  life. 

O  Infinite  Love!  Blessed  Mother-love  of  God! 
"And  shall  he  not  much  more  care  for  you,  O  ye 
of  little  faith?"  Aye,  said  Jesus,  "as  a  hen  doth 
gather  her  brood  under  her  wings." 

The  lesson  here  is  faith.  We  are  hearing  much 
in  these  days  of  the  simple  life;  but  to  discuss  the 
question  as  if  it  were  merely  one  of  spending  a  little 
more  or  less  is  greatly  to  belittle  it.  The  simple 
life  is  possible  only  to  one  who  rids  himself  of  pride 
and  worry  by  getting  into  right  relations  with  God. 


3i6  The  Home  Sanctuary 

We  find  our  next  message  In  the  province  of 
Theology  proper;  that  Is,  respecting  the  character 
of  God. 

It  Is  written,  "His  raiment  was  white  as  snow." 
The  Divine  holiness  Is  set  forth  In  three  visions  of 
the  glorious  One.  He  was  seen  by  Daniel,  when 
the  earth  powers  had  vanished,  approaching  in  a 
chariot  of  flame  to  take  the  seat  of  universal  em- 
pire; and,  behold,  "His  garment  was  white  as 
snow."  He  was  seen  again  In  the  Mount  of  Trans- 
figuration, his  face  shining  as  the  sun,  and  his  gar- 
ments white  as  no  fuller  on  earth  could  whiten 
them.  And  still  again  he  was  seen  by  the  Evan- 
gelist of  Patmos,  walking  In  the  midst  of  the  golden 
candlesticks,  clothed  in  a  priestly  garment  falling 
to  his  feet,  with  seven  stars  In  his  right  hand,  his 
countenance  shining  as  the  sun  shineth  In  his 
strength,  and  his  head  and  his  hair  as  white  as  snow. 
And  the  multitude  around  the  throne  were  ever 
praising  him  and  saying,  "Holy,  holy,  holy!" 

But  what  of  us?  We  must  needs  stand  afar  off, 
In  our  alienation,  and  cry  like  Isaiah,  "Woe  is  me; 
for  I  am  a  man  of  unclean  lips!"  Our  sins  have 
separated  betwixt  God  and  us.  "Men  and  breth- 
ren, what  shall  we  do?"  Let  us  lift  up  our  prayer: 
"Wash  me  thoroughly  from  mine  Iniquity  and 
cleanse  me  from  my  sin;  for  I  acknowledge  my 
transgressions  and  my  sin  Is  ever  before  me.  Purge 
me  with  hyssop  and  I  shall  be  clean;  wash  me  and 
I  shall  be  whiter  than  snow."  Is  there  any  answer? 
Can  those  who  are  afar  off  be  brought  nigh?    Can 


The  Messages  of  the  Snow  317 

the  soul  be  purged  of  its  iniquity  and  restored  to 
God? 

Aye:  for  here  is  another  message  of  the  snow; 
it  brings  a  flag  of  truce  with  overtures  of  peace, 
"Come  now,  let  us  reason  together,  saith  the  Lord; 
though  your  sins  be  as  scarlet  they  shall  be  as  white 
as  snow."  Here  is  the  Gospel  of  Reconciliation. 
God  comes  out  while  the  prodigal  is  yet  a  great  way 
off,  and  falls  upon  his  neck  and  kisses  him. 

The  blackest  thing  in  the  world  is  not  jet,  nor 
ebony,  nor  the  down  on  a  raven's  breast,  nor  the 
pupil  of  an  Indian's  eye ;  it  is  the  blight  at  the  heart 
of  a  flower  that  is  smitten  with  death.  So  the  black- 
est thing  in  the  moral  universe  is  sin  at  the  center 
of  the  soul,  spreading  its  corruption  through  the 
whole  nature  of  man. 

The  reddest  thing  in  the  world  is  not  the  ruby, 
nor  the  glow  of  sunrise  and  sunset;  it  Is  the  stream 
that  throbs  from  the  Fountain  of  life.  ''The  life 
is  in  the  blood."  The  fountain  flows  at  Calvary, 
and  it  cleanseth  from  sin. 

The  whitest  thing  in  the  world  is  not  ivory,  nor 
alabaster,  nor  molten  silver,  nor  a  lily  painted  on  a 
spotless  wall;  It  is  holiness,  as  set  forth  in  the  figure 
of  the  driven  snow,  whose  whiteness  Is  not  super- 
ficial, but  through  and  through;  and  of  the  white 
solar  ray,  in  which  the  primary  colors  of  the  spec- 
trum are  gathered  into  one;  and  of  "the  fine  linen 
clean  and  white,  which  is  the  righteousness  of 
saints." 

And  the  greatest  thing  In  the  world  Is  what? 


3i8  The  Home  Sanctuary 

Love !  Not  our  love  toward  God,  but  God's  love 
toward  us,  as  manifested  in  Christ:  the  love  that 
holds  the  hyssop  branch  of  our  frail  faith  and  with 
it  sprinkles  the  blood  upon  the  soul  defiled  with  the 
blackness  of  sin  until  it  becomes  as  white  as  snow. 
Such  is  the  singular  alchemy  of  grace.  The  blood 
of  Jesus  Christ  cleanseth  from  all  sin ;  and  without 
the  shedding  of  blood  there  is  no  remission  of  sin. 

It  remains  to  read  one  other  message  of  the 
snow;  and  this  in  the  province  of  Universal 
History. 

"When  the  Almighty  scattered  kings  therein,  it 
was  as  when  it  snoweth  in  Zalmon"  (Psalm  68: 
14).  Here  is  history  plus  prophecy:  and  this  is  as 
it  should  be,  since  no  history  can  be  universal  unless 
it  discerns  the  end  from  the  beginning.  This  is  the 
picture:  A  mountain-side  swept  bare  by  the  wind, 
with  white  masses  driven  hither  and  hither  upon  it. 
What  does  It  mean?  These  are  not  snowdrifts; 
they  are  bones  of  the  slain,  bleaching  In  the  sun; 
they  are  shields  of  the  mighty,  ermine  cloaks  and 
royal  mantles  cast  away  in  flight.  There  has  been 
a  mighty  rout.  God's  enemies  have  been  put  down. 
The  white  squadron  came  forth,  with  One  at  Its 
head  arrayed  In  a  garment  dipped  In  blood;  and, 
behold,  Armageddon  Is  over!  There  are  shouts  of 
victory:  "Babylon  Is  fallen!"  And  here,  on  the 
embattled  field  of  Zalmon,  the  scene  Is  like  a  plain 
of  drifted  snow. 

This  Is  the  end;  the  consummation  of  all.  The 
Word  has  accomplished  its  work.    Was  it  not  so 


The  Messages  of  the  Snow  319 

foretold?  "His  Word  shall  not  return  void;  but 
it  shall  be  like  the  snow  which  cometh  down  from 
heaven;  it  shall  accomplish  that  which  he  doth 
please  and  prosper  in  the  thing  whereto  he  sent  it." 
In  the  Divine  economy  all  things  have  their  uses. 
Every  snowflake  is  under  commission.  So  am  I,  so 
are  you.  The  secret  of  success  in  life  is  to  know  our 
commission  and  fulfill  it.  All  things  in  God's  uni- 
verse, except  the  children  of  men,  are  in  harmony 
with  the  law  of  their  being.  Man  alone  has  swung 
out  of  his  orbit  and  lives  in  defiance  of  the  Divine 
will;  he  is  out  of  harmony  with  the  universal  order 
by  reason  of  sin.  The  purpose  of  God  in  sending 
his  only-begotten  Son  into  the  world  was  to  bring 
man  back  to  his  normal  place  in  the  realm  of  duty. 
He  who  clasps  hands  with  Christ  comes  to  himself, 
and  finds  the  lost  chord  of  life's  symphony  in  the 
saying  that  is  written,  "The  chief  end  of  man  is  to 
glorify  God." 

8.  PRAYER 

O  God,  open  thou  my  heart  and  under- 
standing to  the  lessons  of  thy  love.  Help  me 
to  hear  whenever  and  wherever  thou  speakest 
— in  Nature,  in  Providence,  or  in  Grace.  Take 
away  my  sins  and  establish  me  in  righteous- 
ness, for  the  sake  of  Him  who  hath  redeemed 
me  with  his  precious  blood.     Amen. 


320  The  Home  Sanctuary 

9.  HYMN:    "There    is    a    Fountain    filled    with 

blood." 

10.  BENEDICTION 

The  grace  of  our  Lord  Jesus  Christ  be  with 
your  spirit.    Amen. 


TWENTY-FIFTH  SERVICE 

The  Prayers  of  David 

1.  INVOCATION 

OLoRD,  help  me  to  remember  the  Sabbath 
day  to  keep  it  holy.  Be  pleased  to  hal- 
low this  hour,  consecrating  it  to  thy  glory  and 
my  good.  Suffer  not  the  cares  of  the  world 
to  interrupt,  in  any  measure,  my  communion 
with  thee.  Give  me  some  new  and  helpful 
thought  of  thy  loving-kindness  in  Jesus  Christ. 
Amen. 

2.  HYMN:    'Tather,  whatever  of  earthly  bliss." 

3.  SCRIPTURE  LESSON 

Psalm  72. 
Matthew  7  :7-29. 

4.  PRAYER 

I  bring  thee,  O  gracious  God  and  Saviour, 
my  sins  and  sorrows,  praying  that  thou  wilt 
deal  graciously  with  me.  Thou  art  mighty  to 
save  unto  the  uttermost  all  that  come  unto 
thee ;  be  pleased  to  extend  unto  me  the  scepter 
of  thy  pardoning  grace  and  say,  *'Thy  sins  be 
forgiven  thee."  Thou  hast  power  to  heal 
all  infirmities;  heal  mine,  I  pray  thee.  This 
321 


322  The  Home  Sanctuary 

I  ask  in  a  filial  spirit,  remembering  that  thou 
knowest  best  what  is  good  for  me.  Give  me 
patience  in  suffering,  and  enable  me  ever  to 
remember  those  who  are  more  deeply  afflicted. 
Look  with  compassion  on  all  the  sick  and  suf- 
fering, and  remember  especially  those  who 
are  without  God  and  without  hope.  Of  what- 
ever else  I  am  deprived,  I  have  thee ;  but  there 
are  multitudes  who  know  thee  not.  O  thou 
seeking  Christ,  go  out  into  the  far  country 
and  bring  them  home.  Send  thy  Church  on 
eager  feet  to  carry  the  Gospel  to  those  who 
perish  in  the  night.  Bless  all  men  and  nations. 
Keep  our  dear  country  true  to  the  faith  of  the 
Fathers.  Bless  all  in  authority ;  may  they  rule 
in  righteousness,  and  bring  their  honor  and 
glory  unto  thee.  For  thou,  O  Christ,  hast 
upon  thy  vesture  and  thy  thigh  a  name  writ- 
ten ''King  of  kings  and  Lord  of  lords."  Rule 
thou  ii)  righteousness  over  all  the  earth;  for 
thy  Name's  sake.     Amen. 

5.  HYMN:    "Must  Jesus  bear  the  cross  alone?" 

6.  OFFERING 

7.  THE  SERMON 

The  Prayers  of  David 

"The  prayers  of  David  the  son  of  Jesse  are 
ended."     (Psalm  72:20.) 

In  a  house  of  cedar  on  the  slope  of  Mount 


The  Prayers  of  David  323 

Morlah,  the  King  sat  dictating  to  his  scribe.  The 
last  of  his  formal  prayers  was  about  to  be  recorded 
for  the  benefit  of  those  coming  after  him. 

The  prayers  of  David  which  have  been  trans- 
mitted to  us  in  Scripture  are  singular  in  two  par- 
ticulars. On  the  one  hand  they  were  Inspired,  so 
that  he  "spake  as  he  was  moved  by  the  Spirit  of 
God."  On  the  other  hand  they  were  pervaded  by 
the  Messianic  hope.  It  runs  like  a  golden  thread 
through  all  his  litany;  the  coming  of  the  long-ex- 
pected Seed  of  Woman,  who  was  to  "bruise  the 
serpent's  head"  and  save  the  people  from  their  sins. 

David  was  a  man  of  prayer,  wherefore  he  was 
also  a  man  of  power.  "Prayer  moves  the  hand 
that  moves  the  world."  It  Is  recorded  of  David 
that  he  was  "a  man  after  God's  own  heart,"  which 
means  that  he  was  on  intimate  and  influential  terms 
with  God. 

He  had  known  God  In  his  boyhood,  when  watch- 
ing his  flocks  in  the  fields;  and  the  memory  of  God's 
majesty  in  the  starlit  heavens  and  of  his  watch-care 
in  the  green  pastures  and  by  the  still  waters  was 
ever  with  him.  In  the  vicissitudes  of  his  troubled 
reign,  and  when  driven  from  his  throne  and  hunted 
like  a  partridge  among  the  mountains,  he  found  his 
strength  and  refuge  in  converse  with  God. 

To  Shemalah  the  scribe  he  is  now  saying,  "Set 
down  a  prayer  for  Solomon  my  son ;  It  shall  be  the 
last  of  my  recorded  prayers."  It  begins  on  this 
wise:  "Give  the  King  thy  judgments,  O  God,  and 
thy  righteousness  unto  the  King's  son.     He  will 


324  The  Home  Sanctuary 

judge  thy  people  with  righteousness  and  thy  poor 
with  judgment."  But  presently  the  King  sees  be- 
yond Solomon;  a  vision  comes  to  him  of  that 
greater  Son  of  David,  whose  dominion  was  to  be 
forever  and  ever :  and  his  prayer  merges  into  praise 
of  the  Messianic  reign;  "In  his  days  shall  the 
righteous  flourish,  and  abundance  of  peace,  till  the 
moon  be  no  more.  He  shall  come  down  like  rain 
upon  the  mown  grass ;  like  showers  that  water  the 
earth.  There  shall  be  abundance  of  grain  in  the 
earth  upon  the  top  of  the  mountains,  the  fruit 
thereof  shall  shake  like  Lebanon.  All  nations 
shall  be  blessed  in  him.  Blessed  be  Jehovah,  the 
God  of  Israel,  who  only  doeth  wondrous  things: 
And  blessed  be  his  glorious  name  forever !  And  let 
the  whole  earth  be  filled  with  his  glory.  Amen 
and  Amen."  The  tremulous  voice  of  the  King  is 
hushed.  His  last  prayer  is  written ;  and  the  scribe 
adds  sadly,  "The  prayers  of  David  the  son  of  Jesse 
are  ended." 

Was  he  right?  It  was  true  that  David  would 
lead  the  Temple  service  no  more.  In  that  sense 
his  prayers  were  ended.  But  would  not  those 
prayers  go  on?  The  minstrel's  song  may  be 
hushed,  but  its  echoes  will  ring  through  many  a 
palace  hall.  The  voice  of  the  orator  dies  out,  but 
the  armies  of  coming  centuries  shall  keep  time  to 
It.  A  child  in  the  kindergarten  toils  at  his  A,  B,  C's 
until  he  comes  to  Z,  and  feels  that  his  task  is  ended 
then.  But  one  letter  still  remains;  the  letter  that 
we  used  to  call  "and  so  forth";  and  this  sends  out 


The  Prayers  of  David  325 

the  alphabet  into  all  his  future  life;  so  that  he 
frames  his  character  and  influence  by  it. 

Amen  is  not  finis;  but  "and  so  forth."  Its  mean- 
ing is  "So  be  it,"  which  is  another  way  of  saying, 
"Let  my  prayer  go  on." 

I.   To  every  prayer  of  David  there  was  a  Sequel. 

The  momentary  touch  of  a  petitioner  with  God 
produces  a  state  of  mind  that  amply  justifies  the 
act  of  prayer,  were  nothing  further  to  come  of  it. 
In  India  they  say,  "If  you  think  of  Buddha,  you 
will  be  transformed  into  him."  No  man  can  kneel 
before  the  true  God,  in  a  sincere  act  of  communion, 
without  rising  from  his  knees  a  better  man. 

But  while  this  reflex  influence  of  prayer  is  im- 
mensely important,  It  Is  far  from  being  the  only 
result.  An  answer  must  be  taken  into  the  reckon- 
ing; for  God  is  the  hearer  and  answerer  of  prayer. 
His  promises  are  Yea  and  Amen.  The  Bible  is 
full  of  these  promises,  and  the  personal  experience 
of  God's  people  is  full  of  their  Yea  and  Amen.  It 
must  be  assumed  that  a  promise  like  this,  "Ask 
and  ye  shall  receive;  seek  and  ye  shall  find;  knock 
and  it  shall  be  opened  unto  you,"  means  something. 
The  word  is  not  "if"  or  "peradventure"  or 
"maybe,"  but  "shall" ;  and  God  means  it.  The  life 
of  David  Is  In  evidence :  "I  sought  the  Lord,  and 
he  heard  me." — "I  sought  him  and  he  delivered 
me  from  all  my  fears." — "Oh,  that  men  would 
praise  the  Lord  for  his  goodness  and  for  his  won- 
derful works  to  the  children  of  men!" 

The  secret  of  successful  prayer  Is  expectant  faith. 


326  The  Home  Sanctuary 

^'Whatsoever  things  ye  desire,  when  ye  pray,  be- 
lieve that  ye  receive  them  and  ye  shall  have  them." 
Let  him  who,  In  the  weariness  of  the  long  night, 
cries,  "Would  God  it  were  morning!"  go  to  his 
eastern  window  and  look  forth  expecting  to  see  the 
glimmer  of  the  breaking  day. 

II.  The  Prayers  of  David  were  perpetuated, 
also,  in  the  form  of  a  Bequest  to  those  coming  af- 
ter him. 

The  Psalter  was  his  Book  of  Prayer;  and,  after 
he  slept  with  his  fathers.  It  became  the  Prayer  Book 
of  Israel.  The  nation  wept  at  his  funeral,  because 
his  heart  had  ceased  Its  beating,  and  they  should 
hear  his  voice  no  more;  but  his  prayers  were  still 
heard  In  the  public  service  of  the  Temple.  One  of 
them  was  repeated  at  the  dedication  of  the  Temple, 
and  another  when  the  Ark  was  brought  Into  the 
Holy  Place:  "Lift  up  your  heads,  O  ye  gates,  and 
be  ye  lifted  up,  ye  everlasting  doors,  that  the  King 
of  glory  may  come  In !"  These  prayers  were  used 
continuously  In  public  service  until  the  time  when  all 
open  vision  ceased  and  the  lights  of  the  golden 
candlestick  went  out.  Ah,  If  the  people  had  only 
preserved  their  Messianic  hope  !  But  they  forgot ! 
And  when  the  "Son  of  David  came,  they  hid,  as  It 
were,  their  faces  from  him." 

At  the  beginning  of  the  Christian  era  the  dis- 
ciples of  Jesus  caught  up  those  prayers  and  have 
kept  them  ringing  through  the  ages.  The  song  of 
the  Virgin  Mother  of  Christ,  "My  soul  doth  mag- 
nify the  Lord,"  was  a  devout  echo  of  the  thirty- 


The  Prayers  of  David  327 

fourth  Psalm.  The  song  of  the  Church  In  its  first 
persecution  began  with  the  words  of  the  second 
Psalm:  "Why  do  the  heathen  rage  and  the  people 
imagine  a  vain  thing?"  The  Covenanters  of  Scot- 
land, hiding  in  their  conventicles,  awoke  the  echoes 
of  the  hills  with  the  twenty-third  Psalm: 

The  Lord's  my  shepherd;  I'll  not  want; 

He  makes  me  down  to  lie 
In  pastures  green ;  he  leadeth  me 

The  quiet  waters  by. — 
My  table  thou  hast  furnished 

In  presence  of  my  foes! 
My  head  with  oil  thou  dost  anoint 

And  my  cup  overflows! 

In  the  dark  days  of  the  Reformation  in  Ger- 
many, when  Luther  was  a  refugee  at  Erfurt,  he 
said  to  Melanchthon,  "Come,  Philip,  let  us  have 
the  forty-sixth  Psalm";  and  they  sang  together, 
"God  is  our  refuge  and  strength;  a  very  present 
help  in  trouble :  therefore  will  not  we  fear  though 
the  earth  be  removed  and  though  the  mountains  be 
carried  into  the  midst  of  the  sea."  In  the  wars  of 
the  English  Commonwealth  the  Roundheads  en- 
tered battle  with  Cromwell  "raising  the  tune"  of  the 
sixty-eighth  Psalm:  "Let  God  arise;  let  his  enemies 
be  scattered.  Let  them  also  that  hate  him  flee  be- 
fore him !  As  smoke  is  driven  away,  so  drive  them 
away !  As  wax  melteth  before  the  fire,  so  let  the 
wicked  perish  at  the  presence  of  God !"  The  hym- 
nology  of  the  Christian  Church  is  full  of  the  pray- 
ers of  David :  they  will  keep  their  place  in  the  pub- 


^2  8  The  Home  Sanctuary 

lie  service  of  the  sanctuary  until  the  Millenniuni 
shall  dawn  to  the  music  of  the  Old  Hundredth : 

Praise  God  from  whom  all  blessings  flow; 
Praise  him  all  creatures  here  below; 
Praise  him  above,  ye  heavenly  host; 
Praise  Father,  Son  and  Holy  Ghost! 

Oh,  no ;  the  prayers  of  David  were  not  concluded 
when  his  voice  died  out.  The  masterpiece  of  Leo- 
nardo da  Vinci  was  painted  on  the  convent  wall  of 
Santa  Maria  In  Milan  four  hundred  years  ago; 
and  meanwhile  it  has  been  so  often  retouched  that 
probably  not  a  vestige  of  the  original  picture  re- 
mains; but  copies  of  it  remain  in  galleries  all  over 
the  world  and  on  ten  thousand  cottage  walls  to 
certify  that  Leonardo's  work  was  not  finished  when 
he  laid  down  his  brush.  In  like  manner  all  true 
prayers  repeat  themselves  along  the  ages. 

in.  Nor  must  we  overlook  the  Postscript  to 
David's  Prayers. 

This  is  referred  to  in  the  vision  of  John  the 
Evangelist,  where  he  says:  "I  beheld  and  lo  the 
four-and-twenty  elders  fell  down  before  the  Lamb, 
having  each  one  a  harp,  and  golden  bowls  full  of 
incense,  which  are  the  prayers  of  the  saints."  The 
prayers  of  David  were  thus  preserved  to  be  offered, 
like  those  of  all  saints,  as  a  perpetual  oblation  be- 
fore the  throne  of  God. 

Nor  is  this  all.  David  himself,  after  three  thou- 
sand years  in  heaven,  is  still  praying  on.  I  do  not 
believe  that  ''prayer  will  be  lost  in  praise."  I  de- 
chne  to  sing: 


The  Prayers  of  David  329 

Sweet  hour  of  prayer,  sweet  hour  ot  prayer, 
May  I  thy  consolation  share 
Till  from  Mount  Pisgah's  lofty  height 
I  view  my  home  and  take  my  flight. 

This  robe  of  flesh  I'll  drop,  and  rise 
To  seize  the  everlasting  prize. 
And  shout,  while  passing  through  the  air, 
"Farewell,  farewell,  sweet  hour  of  prayer!" 

On  entering  heaven  we  shall  not  bid  farewell  to 
prayer.  For  what  is  prayer?  It  is  making  known 
to  God  our  wants.  We  shall  have  wants  in  heaven, 
but  every  want  will  be  supplied.  And  our  deepest 
wants  will  not  be  selfish,  but  in  behalf  of  those 
whom  we  have  loved  and  cherished.  Are  not  the 
saints  triumphant,  all  "ministering  spirits,  sent 
forth  to  minister  unto  them  that  are  heirs  of  sal- 
vation" ?  Can  there  be  a  ministry  without  a  want 
behind  it?  Are  the  friends  who  have  gone  to 
heaven  before  us  indifferent  to  our  needs,  and  can 
they  not  intercede  for  us  ?  It  is  true  that  our  One 
Mediator  is  Jesus  Christ  the  Righteous,  who  ever 
liveth  to  make  intercession  for  us.  It  is  true  also  that 
we  have  no  means  of  communication  with  our 
friends  in  heaven.  But  they  are  intimate  with  Christ, 
and  they  have  the  same  love  and  interest  in  us.  No 
doubt  David  is  as  deeply  concerned  as  ever  in  the 
welfare  of  his  people;  and,  if  so,  his  great  prayer, 
his  prayer  without  ceasing,  is  that  the  veil  that 
hides  the  vision  of  Messiah  may  be  removed  from 
their  eyes,  so  that  they  may  behold  In  Jesus  the  real 
Messiah  of  God. 


33^  The  Home  Sanctuary 

Wherefore,  let  us  pray  on.  And  let  us  pray  with 
an  assurance  that  our  prayers  will  go  on  forever. 
Did  the  sacerdotal  prayer  of  Jesus  for  his  disciples 
in  the  upper  room  come  to  an  end  when  he  said, 
"Arise,  let  us  go  hence"?  Was  the  prayer  of  John 
Knox,  "O  God!  give  me  Scotland  or  I  die,"  fin- 
ished with  an  Amen?  Ask  the  people  of  Scotland; 
and  they  will  tell  you  that  it  echoes  through  the 
Land  of  the  Heather  to  this  day. 

A  seafaring  man,  gray  and  burdened  with  years, 
arose  in  the  Fulton  Street  Meeting  and  said,  "I 
have  come  here  to  bear  witness  to  the  power  of  my 
mother's  prayers.  I  ran  away  from  home  in  my 
boyhood;  but  I  took  with  me  the  memory  of  the 
last  night  when  she  tucked  me  in  with  a  kiss,  and 
said,  'God  bless  you,  my  boy!'  Ah,  that  was  long 
ago;  but  her  'God  bless  you!'  has  followed  me 
through  all  the  years  and  has  brought  me  home  at 
last.  I  never  saw  her  face  again;  but  I  want  to 
testify  to-day  to  the  power  of  her  prayers.  I  want 
to  consecrate  myself  to  the  service  of  my  mother's 
God." 

Pray  on !  Our  prayers  shall  never  end.  It  was 
seventy  years  ago  that  a  little  lass  on  her  death  bed 
murmured,  "Now  I  lay  me  down  to  sleep."  An 
old  man  of  ninety  and  his  wife  of  eighty-six  still 
live  to  bear  tribute  to  the  lasting  influence  of  that 
prayer;  for  never  a  night  has  passed,  in  all  the  in- 
tervening years,  when  they  have  not  knelt  down  to- 
gether and  said: 


The  Prayers  of  David  331 

Now  I  lay  me  down  to  sleep ; 

I  pray  thee,  Lord,  my  soul  to  keep. 

Pray  on !  Pray  on !  There  is  a  mighty  power  in 
prayer.  It  has  divided  seas  and  made  the  sun  stand 
still :  it  has  brought  bread  from  heaven  and  water 
out  of  the  rock;  it  has  closed  the  windows  of  the 
sky  and  opened  them  again;  it  has  quenched  the 
fires  of  persecution  and  marshaled  the  stars  to  bat- 
tle ;  it  has  broken  gates  of  iron  and  called  the  dead 
from  their  graves.    Pray  on,  therefore.    Pray  on ! 

More  things  are  wrought  by  prayer  than  this  world 

dreams  of: — 
For  so  the  whole  round  world  is,  every  way, 
Bound  with  gold  chains  about  the  feet  of  God. 

8.  PRAYER 

Lord,  teach  me  how  to  pray.  Bring  me 
into  such  a  sweet  and  perfect  oneness  with 
thyself  that  even  my  sense  of  personal  need 
shall  be  lost  in  the  joyous  and  wondering  con- 
templation of  thy  gracious  Plans  and  Pur- 
poses as  revealed  in  Christ.  So  baptize  me 
with  the  influence  of  thy  Spirit  that  my  whole 
life  shall  be  hidden  with  Christ  in  thee. 
Amen. 

9.  HYMN :      "From    every    stormy    wind    that 

blows.'' 

10.  BENEDICTION 

God  be  with  thee  and  bless  thee,  and  cause 
his  face  to  shine  upon  thee,  and  be  gracious 
unto  thee.    Amen, 


TWENTY-SIXTH  SERVICE 
The  Number  of  Our  Days 

1.  INVOCATION 

OGoD,  Light  of  the  World,  shine  thou 
with  the  joy  of  the  morning  into  my 
heart.  Let  me  behold  thy  face  in  peace,  and 
have  sweet  communion  with  thee.  Receive 
me  into  the  secret  place  of  thy  Pavilion,  and 
refresh  me  with  thy  tender  mercies;  for  Jesus* 
sake.     Amen. 

2.  HYMN:     "Come,  thou  Almighty  King!'* 

3.  SCRIPTURE  LESSON 

Psalm  90. 
Revelation  22. 

4.  PRAYER 

Lord,  thou  bast  been  our  dwelling-place  in 
all  generations.  Before  the  mountains  were 
brought  forth,  or  ever  thou  hadst  formed  the 
world:  Yea,  even  from  everlasting  to  ever- 
lasting thou  art  God.  My  breath  is  in  my 
nostrils,  but  eternity  is  the  measure  of  thy  life. 

332 


The  Number  of  Our  Days  333 

I  spend  my  years  as  a  tale  that  is  told.  To- 
day, to-morrow,  and  behold  the  place  that 
knew  me  shall  know  me  no  more.  But,  blessed 
be  thy  Name,  I  shall  still  live  on.  Death  is 
only  a  covered  bridge,  leading  from  light  to 
light  through  a  brief  darkness.  I  shall  close 
my  eyes,  and  when  I  awake  I  shall  be  still  with 
thee.  Help  me  so  to  spend  the  residue  of  my 
time  that  I  may  be  ready  for  what  awaits  me. 
For  I  know  that  life  here  is  only  probationary. 
The  character  I  am  forming  is  the  house  I 
must  live  in  forever.  The  work  I  am  doing 
is  but  a  tentative  one,  that  must  needs  fit  or 
unfit  me  for  promotion  to  thy  higher  work. 
Wherefore  help  me  to  take  heed  unto  my  way. 
Enable  me  to  live  day  by  day  as  in  the  great 
Taskmaster's  eye.  Create  in  me  a  clean  heart 
for  Jesus'  sake,  and  renew  within  me  a  right 
spirit.  Sanctify  me  by  thine  own  indwelling 
Spirit,  and  make  me  faithful  in  service  day 
by  day.  Let  a  like  blessing  come  upon  all 
who  love  thee.  Do  good  in  thy  good  pleasure 
unto  Zion.  Draw  in  with  thy  Cords  of 
Mercy  the  wandering  and  impenitent,  that 
they  may  seek  salvation  and  rejoice  in  thee. 
Hear  and  answer,  for  Jesus'  sake;  to  whom, 
with  the  Father  and  the  Holy  Spirit,  be  glory 
forever.     Amen. 


^ 


334  The  Home  Sanctuary 

5.  HYMN:   "Jesus,  lover  of  my  soul." 

6.  OFFERING 

7.  THE  SERMON 

The  Number  of  Our  Days 
A  New  Year  Sermon 

"So  teach  us  to  number  our  days,  that  we  may 
get  us  a  heart  of  wisdom."     (Psalm  90:  12.) 

Why  should  Moses  ask  for  wisdom?  He  was  a 
graduate  of  the  University  of  On  and  "skilled  In 
all  the  wisdom  of  the  Egyptians."  There  was  one 
branch  of  learning,  however,  that  was  not  In  the 
University  Curriculum — to  wit,  M aerobiology; 
that  Is,  the  art  of  living  long  and  usefully.  This 
was  something  which  God  alone  could  teach, 
wherefore  Moses  prays  to  him,  "So  teach  us." 

So  far  as  Moses  himself  was  concerned  the 
prayer  was  ex  post  facto,  as  lawyers  would  say.  In- 
asmuch as  he  was  bidding  farewell  to  life.  He 
was  a  hundred  and  twenty  years  old,  but  "his  eye 
was  undimmed  and  his  natural  force  unabated." 
He  was  not  going  because  he  was  worn  out,  but 
because  the  time  had  come  for  promotion.  God 
called  him  to  come  up  higher;  and  he  was  ready  to 

He  was  now  looking  back  over  the  three  forties 
of  his  life:  the  first  of  them  spent  in  the  palace  of 
Egypt,  the  second  In  the  desert  of  MIdlan  watch- 
ing his  flocks,  and  the  third  in  leading  the  stiff- 
necked  children  of  Israel  through  the  Wilderness 


The  Number  of  Our  Days  335 

to  the  Promised  Land.  It  was  a  long  life,  but  it 
had  passed  like  a  dream;  like  a  watch  in  the  night; 
like  a  tale  tha^t  is  told.  Its  years  had  come  and 
gone  like  the  flying  of  a  shuttle;  the  garment  was 
finished,  the  loom  was  silent;  the  weaver  rose  and 
passed  on. 

It  was  not  so  much  for  himself  that  Moses  of- 
fered this  prayer  as  for  his  people  and  for  those 
like  ourselves,  who  were  destined  to  repeat  it  long 
after  he  had  gone  his  way. 

But  as  to  this  numbering  of  our  days :  can  it  be 
done?    Would  we  not  be  glad  to  do  it? 

Can  Arithmetic  help  usf  You  are,  perhaps, 
thirty  years  of  age.  Very  well;  multiply  thirty  by 
three  hundred  and  sixty-five  and  there  you  have 
it.  So  far  the  process  is  as  easy  as  for  a  farmer 
to  number  his  sheep,  or  for  a  rich  man  to  count  his 
bonds  and  mortgages.  But  there  is  something  left 
over.  What  about  that  ?  Can  we  number  the  days 
that  await  us? 

You  have  simply  made  your  computation  up  to 
date.  Shall  we  add  one  ?  Not  yet.  In  this  world 
of  ours  a  hundred  thousand  people  die  every  day — 
ten  every  second!  So  before  we  add  another  day 
let  us  wait  and  see  whether  we  hold  out.  We  shall 
not  know  until  we  hear  the  clock  strike  twelve  to- 
night; if  perchance  we  do  hear  it.  So  the  method 
fails;  it  stops  short  of  the  end. 

Suppose,  then,  we  try  Algebra.  Let  'V  stand 
for  the  unknown  factor  in  the  problem  of  life;  that 
is,  for  the  days  before  us.    The  problem  now  is  to 


336  The  Home  Sanctuary 

reduce  that  x  to  known  terms.  And  everything  de- 
pends upon  it.  We  are  making  plans  and  dream- 
ing dreams,  building  castles  in  the  air;  but  all  our 
hopes  and  ambitions  depend  for  their  realization 
on  the  value  of  that  little  x.  The  question  is 
whether  or  no  we  shall  live  long  enough  to  carry 
out  our  purposes.  Alas,  "the  best-laid  schemes  o* 
mice  an'  men  gang  aft  a-gley." 

I  see  a  schoolboy  at  the  blackboard.  He  writes, 
**x  equals  the  number  of  my  coming  days."  He 
keeps  on  working  at  that  problem  until  the  board 
is  covered  with  figures :  knits  his  brow  and  bends  a 
little  under  his  task;  the  hair  above  his  temples  is 
growing  white;  but  still  he  reckons  on;  and  just  as 
he  is  nearing  the  answer,  an  interruption  occurs: 
the  bell  strikes !  It  is  four  o'clock  and  school  is  out. 
The  boy  at  the  blackboard  turns  and  makes  his 
way  through  the  doorway  into  the  Great  Open. 
He  is  an  old  man  now,  weary  with  the  burdens  of 
life.  He  turns  and  looks  backward;  the  answer  to 
the  problem  is  there  on  the  blackboard;  but  alas, 
It  is  too  late  for  him  to  profit  by  it ! 

But  perhaps  Geometry  will  help  us.  The  literal 
meaning  of  the  word  geometry  is  world-measure- 
ment. It  is  the  measurement  of  things  in  terms  of 
time  and  space.  It  has  to  do  specifically  with  lines, 
areas  and  bulks.  Its  work  is  done  In  three  di- 
mensions only.  But  suppose  there  should  be  an- 
other world,  where  lines,  areas  and  bulks  play  little 
or  no  part  ?  Suppose  there  should  turn  out  to  be  a 
fourth  dimension  of  which,  as  yet,  we  know  noth- 


The  Number  of  Our  Days         337 

ing?  Space  is  one  of  the  concomitants  of  time; 
but  when  time  is  no  longer,  what  then? 

The  propositions  of  Euclid  end  with  Quod  erat 
demonstrandum.  But  those  demonstrations  are  in 
world  measurements  only.  They  traverse  a  mere 
infinitesimal  arc  of  an  Infinite  Circle.  What  is 
proved  for  time  may  not  hold  for  eternity.  Caesar 
says,  "I  have  my  crown!"  So  much  seems  to  be 
proved;  but  let  Caesar  wait  until  he  sees  whether  his 
crown  is  on  fast  or  not.  Rothschild  says,  "I  have 
my  fortune !"  but  before  that  fact  is  assured  he 
must  wait  to  see  whether  or  not  his  fortune  will 
ultimately  sift  through  his  cold  fingers  like  dust. 
We  conclude,  therefore,  that  no  world  measure- 
ments can  enable  us  to  number  our  days  or  estimate 
the  things  which  the  impenetrable  veil  of  the  future 
hides  from  us. 

How  then  about  the  Scientific  Method?  It  is 
affirmed  that  in  these  days  everything  must  be 
tested  by  "the  scientific  method." 

The  scientist  in  the  province  of  Macrobiology  is 
the  Actuary  of  a  Life  Insurance  Company.  It  is 
his  business  to  calculate  the  probable  duration  of 
life.  But  there  is  a  difficulty  here,  arising  from  the 
fact  that  his  calculations  are  made  on  a  basis  of 
averages,  and  an  averge  gives  cold  comfort  in  an 
individual  case.  The  man  of  thirty,  for  example, 
applies  for  a  policy.  He  is  put  through  a  physical 
examination  to  see  whether  his  heart,  liver,  and 
lungs  are  in  good  order.  He  is  then  asked  how  old 
his  parents  and  grandparents  were  when  they  died. 


338  The  Home  Sanctuary 

If  it  is  found  that  he  is  in  sound  health  and  comes 
of  a  long-hved  family,  he  is  pronounced  a  good  risk 
and  the  policy  is  made  out.  It  is  calculated  that 
having  lived  to  be  thirty  he  will  probably  live  to  be 
sixty;  and  if  he  gets  past  fifty  he  will  probably  live 
until  eighty;  but  these  are  mere  estimates,  based  on 
averages  and  expressed  in  terms  of  chance  and 
probability.  What  the  applicant  wants,  however, 
is  not  perhapses  and  peradventures,  but  an  insur- 
ance of  life.  All  that  he  really  gets  is  the  "if"  of 
Moses'  prayer:  "The  days  of  our  years  are  three- 
score years  and  ten,  or  even  by  reason  of  strength 
fourscore  years,  yet  is  their  pride  but  labor  and 
sorrow;  for  it  is  soon  gone  and  we  fly  away." 

And  even  if  the  man  should  Hve  out  the  full 
measure  of  the  actuary's  calculation,  it  is  still  not 
he  but  his  heirs  who  are  insured.  There  is  indeed 
no  such  thing  as  "life  insurance."  The  thing  is  a 
misnomer.  What  is  really  insured  is  not  my  life, 
but  my  bequest  in  case  of  death.  When  my  policy 
falls  due,  I  shall  not  be  here  to  collect  it. 

All  that  remains,  then,  is  the  Philosophical 
Method,  The  literal  meaning  of  philosophy  is  "the 
love  of  wisdom";  and  the  prayer  of  Moses  is  a 
philosophic  prayer,  "So  teach  us  to  number  our 
days  that  we  may  apply  our  hearts  unto  wisdom" ; 
that  is,  so  that  we  may  live  as  becometh  wise  men. 

In  this  case  the  method  of  computation  is  briefly 
comprehended  in  the  word  "so."  In  this  we  are 
given  to  understand  that  there  is  a  way  of  number- 
ing our  days  so  that  the  computation  shall  enable 


The  Number  of  Our  Days         339 

us  to  live  wisely  and  well.  God,  as  the  Source  of 
wisdom,  can  alone  instruct  us  in  this  matter;  and 
we  find  the  instruction  in  his  Word,  which  was 
given  expressly  to  lead  us  in  the  right  way. 

First,  it  teaches  us  that  to  live  wisely  we  must 
number  our  days  one  by  one,  Jesus  said,  "Take 
no  thought  for  the  morrow;  for  the  morrow  shall 
take  thought  for  the  things  of  itself.  Sufficient 
unto  the  day  is  the  evil  thereof."  In  those  words 
we  have  an  effectual  safeguard  against  care  and 
worry.  To-day  Is  ours;  to-morrow  Is  God's;  where- 
fore, "Make  a  little  fence  around  to-day,  and 
therein  stay." 

The  day  In  which  I  am  now  living  Is  like  the 
narrow  pass  at  Thermopylae,  where  Leonidas  and 
his  three  hundred  withstood  an  army  with  the  cry, 
"Keep  back  the  Persians!"  So  let  us  stand  each 
in  his  place,  to-day,  keeping  back  the  cares  of  the 
morrow.  Let  us  borrow  no  trouble.  Let  us  cross 
no  bridges  until  we  come  to  them. 

Happy  the  man,  and  happy  he  alone, 

He  who  can  call  today  his  own ; 

He  who,  secure  within,  can  say, 

Tomorrow  do  thy  worst,  for  I  have  lived  today ! 

And  why  not  ?  God  never  gives  us  two  days  at 
once  and  the  days  never  overlap.  Wherefore,  the 
part  of  wisdom  is  to  offer  the  prayer  of  Augustine, 
"Let  me  live  this  day,  O  Lord,  as  If  I  were  never 
to  have  another  day." 

Secondly,  we  are  Divinely  advised  to  remember 
that  there  are  only  twenty-four  hours  in  the  day. 


340  The  Home  Sanctuary 

For  each  day  practically  closes  at  the  setting  of  the 
sun.  Jesus  said,  "I  must  work  the  works  of  him 
that  sent  me  while  it  is  day;  for  the  night  cometh 
when  no  man  can  work." 

Work  for  the  night  Is  coming, 

Work  through  the  sunny  noon : 
Fill  brightest  hours  with  labor; 

Rest  comes  sure  and  soon. 
Give  every  flying  minute 

Something  to  keep  in  store: 
Work  for  the  night  is  coming, 

When  man's  work  is  o'er. 

A  day  has  been  likened  to  a  stairway  of  twenty- 
four  steps,  of  which  each  step  crumbles  as  we  leave 
it.  The  hour  that  is  gone  is  past  recovery;  and  so 
of  the  day  that  is  gone — gone  forever ! 

The  lost  days  of  my  life,  until  to-day — 
What  were  they,  could  I  see  them  on  the  street 
Lie  where  they  fell  ?    Would  they  be  ears  of  wheat 
Sown  once  for  food  but  trodden  into  clay? 
Or  golden  coins  squandered  and  still  to  pay? 
Or  drops  of  blood  dabbling  the  guilty  feet? 
Or  such  spilt  water  as  in  dreams  must  cheat 
The  throats  of  men  in  hell? 
I  do  not  see  them  here:  but  after  death, 
God  knows,  I  know  the  faces  I  shall  see: 
Each  one  a  murdered  self  saying,  with  last  breath : 
"I  am  thyself;  what  hast  thou  done  to  me?" 

Thirdly,  it  is  the  part  of  wisdom  to  remember 
that  a  year  has  only  three  hundred  and  sixty-jive 
days.  And  the  last  year  of  life  has  not  its  full 
quota.    Jesus  said,  "Watch,  therefore;  for  ye  know 


The  Number  of  Our  Days         341 

neither  the  day  nor  the  hour  when  the  Son  of  Man 
cometh." 

A  year  lost  is  like  a  casket  of  priceless  treasure 
thrown  into  a  fathomless  sea.  "My  millions  for 
an  inch  of  time!"  cried  Queen  Elizabeth  on  her 
death  bed;  but  the  wealth  of  all  the  royal  ex- 
chequers of  the  world  could  not  buy  back  for  her 
the  minutest  fraction  of  an  inch  of  time.  Where- 
fore, if  thou  hast  aught  to  do,  do  it  now. 

Improve  time  in  time,  while  time  doth  last ; 

For  all  time  is  no  time,  when  time  is  past. 

Fourthly,  wisdo?n  teaches  that  the  days  of  our 
years,  few  or  many,  are  steps  leading  on  to  eternity. 
And  Jesus  said,  "Well  done,  good  servant!  Thou 
hast  been  faithful.  Enter  thou  into  the  joy  of  thy 
Lord." 

As  the  tree  falleth,  so  also  it  shall  lie.  At  the 
dead  line  is  written,  "He  that  is  unjust  let  him  be 
unjust  still,  and  he  that  is  filthy  let  him  be  filthy 
still;  and  he  that  is  holy  let  him  be  holy  still;  and 
he  that  is  righteous  let  him  be  righteous  still."  We 
are  building  character  here  and  now;  and  character 
is  the  house  in  which  we  must  live. 

Time  is  only  a  means  to  an  end.  We  are  not 
really  living  now,  but  only  preparing  for  life. 
Time,  energy,  and  earthly  possessions  are  assets  to 
be  invested  for  the  eternal  ages.  We  are  not  only 
building  character  in  these  prefatory  years,  but 
are  learning  how  to  do  things,  so  that  when  the 
hour  of  promotion  comes  we  may  be  fit  for  useful- 
ness in  the  future  life. 


342  The  Home  Sanctuary 

The  old  year  Is  gone !  Its  days  are  numbered. 
But  "God  requireth  the  past."  There  Is  to  be  a 
roll-call.  What  shall  we  answer  for  the  year 
that  has  ended?  Was  It  a  good  year  for  us? 
Are  we  glad  to  review  it?  Did  we  so  number  Its 
days  as  to  apply  our  hearts  unto  wisdom?  Or  are 
we  crying,  "Have  mercy,  Lord!  O  Lord,  forgive!" 
Blessed  be  his  Name :  he  Is  ready  to  forgive.  We 
may  enter  upon  the  Incoming  year  with  a  clean 
record  If  we  will.  For  the  blood  of  Christ  "cleans- 
eth  from  all  sin," 

On  the  upward  road  of  the  Jungfrau,  not  long 
ago,  I  passed  through  the  village  of  Grindenwald, 
where  the  eastern  Alps  tower  so  high  that  the 
townspeople  never  see  the  morning  sun.  Yet  they 
are  not  without  the  beauty  of  the  sunrise;  for  at 
the  break  of  every  day  they  see  Its  glory  reflected 
In  the  west.  So,  looking  backward  now,  we 
may  see  a  blessed  future  reflected  In  the  pardon- 
ing grace  of  God,  and  even  In  the  misllved  past 
may  find  an  assurance  of  the  breaking  of  an  endless 
day. 

The  New  Year  Is  before  us.  Let  us  begin 
aright,  with  simple  trust  In  God.  He  who  sets  out 
as  on  a  personally  conducted  tour,  with  the  Saviour 
as  his  Guide,  shall  go  safely  on.  For  Christ  knows 
the  way.  He  has  been  through  the  future  as 
through  the  past.  His  life  Is  "from  everlasting  to 
everlasting."  He  knows  the  dangers  and  pitfalls 
before  us.  If  you  will  get  hold  of  his  hand,  my 
friend,  and  hold  fast  you  can  not  go  wrong.     His 


The  Number  of  Our  Days         343 

promise  Is  ''Lo,  I  am  with  you  alway,  even  unto 
the  end." 

So  on  I  go,  not  knowing. 
I  would  not  if  I  might: 
I'd  rather  walk  in  the  dark  with  him 

Than  go  alone  in  the  light : 
I'd  rather  walk  by  faith  with  him 
Than  go  alone  by  sight. 

I  wish  you  a  Happy  New  Year — a  year  of  close 
and  intimate  friendship  with  Christ;  a  year  of 
faithful  service  In  doing  good,  as  you  have  oppor- 
tunity, unto  all  men;  a  year  of  unswerving  devotion 
to  truth  and  righteousness ;  of  loyalty  to  Him  who 
died  for  us,  yet  llveth  now  and  evermore ! 

8.  PRAYER 

O  God,  teach  me  so  to  number  my  days 
that  I  may  apply  my  heart  unto  Wisdom. 
Thou  knowest  the  measure  of  my  life;  help 
me  to  measure  It  In  terms  of  daily  faithful- 
ness. Help  me  to  live  to-day  so  as  to  be  ready 
for  to-morrow,  whether  In  time  or  eternity. 
Be  thou  my  Guide  through  all  my  pilgrimage 
until  the  day  break  and  the  shadows  flee 
away,  and  I  awake  In  the  likeness  of  Christ. 
Amen. 

9.  HYMN:    "Guide  me,  O  thou  great  Jehovah  !" 

10.  BENEDICTION 

The  peace  of  God,  which  passeth  all  un- 
derstanding, keep  your  heart  and  mind  In  the 
knowledge  of  God  and  of  his  Son,  Jesus 
Christ  our  Lord.     Amen. 


Date  Due 

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